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Full text of "The key to the missionary problem : thoughts suggested by the report of the ecumenical missionary conference held in New York, April 1900"

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Ecumenical Forum 






of Commentation 

WITH all my heart I commend this volume to the perusal, 
the thought, and the prayers of all ministers of Christ 
and His flock. It is an appeal to the inmost soul of the 
pastor, and at the same time a suggestion for the most 
practical possible application of his activities. 

The great Christian -who writes it puts his main pro 
positions ii ith an urgency which, just here and there, as 
it seems to me, invites the recollection of other sides of 
truth. His contention that the missionary enterprise of 
the Church is its supreme call, seems in places to become 
an assertion that it is Us one real call. But no deep- 
sighted reader will really mistake those places. And 
every reader who has indeed his eyes towards the will of 
God, will rise from the perusal, or rather kneel down 
after it, aleing t " Lord, ID) tai wouldest Thou have me 
to do?" 


Mh January 1902, 

Eobe of ftjjrfet constrafnetj us " 

"Oli! if ire could make this missionary problem a 
personal one, if we could Jill the hearts of the people 
with a personal love for the Saviour who died for 
them, the indifference of Ofiristendom ivould disappear, . 
and the kingdom of Christ would appear." 





















SKje Ecumenical JHfsstonarg Conference 

IT was my privilege to be invited to speak at 
the great Ecumenical Missionary Conference 
held at New York in April 1900. The circum 
stances of our country, in which war had just 
broken out, were such that I did not feel at liberty 
to leave. When an urgent letter from Mr. Moody, 
pressing me to come, and after the Conference to 
stay over for the Northfield gatherings, reopened 
the question, I still was kept from going. 

But the invitation gave occasion to much thought 
and prayer. Had I a message for that meeting ? 
Would I be able to give that message so clearly 
as to make it worth while to go all that distance ? 
Would it be possible, amid the great variety of sub- 


jects, to secure quiet, time, and undivided attention foi 
that which appeared to me the one thing needful ? 

It was amid such questionings that the thought 
that had long occupied my mind became clearer, 
and that I felt that the one point on which 
I could have wished to speak was this : How the 
Church could be roused to know and do our 
Lord s will for the salvation of men? I had 
read with much interest the volume that had been 
issued in preparation for the Conference: I had 
received the impression that while, and very natur 
ally, the chief attention was directed to the work 
in the field, the work at home, in the fitting of 
the Church for doing its part faithfully, hardly 
had the place given it which its importance de 
mands. There is no more spiritual and mysterious 
truth than that Christ our Head is actually and 
entirely dependent upon the members of His body 
for carrying out the plans which He, as Head, has 
formed. It is only spiritual men, and a Church ia 
which spiritual men have influence, that is capable 
of rightly carrying out Christ s commands. The 
clearest argument, the most forcible appeals, avail 
little, where this is not understood and aimed 
at as the true standard of Christian devotion. 
I do feel very deeply that, to the friends of 
missions, striving to take large views of the pur 
pose of God and His kingdom, there is no question 


of more urgent importance than this : How is the 
Church to be reached and led on to place 
herself, with every member and with all her 
powers, at her Lord s disposal for the work 
for which He has destined her and depends 
on her ? In the Preliminary Eeport of which I 
spoke, the subject was hardly alluded to. 

When I received the two volumes of the Eeport 
of the Conference, I naturally turned at once to 
see in how far and in what way the question had 
been dealt with. I found many important sugges 
tions as to how the interest in missions may be 
increased. But, if I may venture to say it, the root- 
evil, the real cause of so much lack of interest, and 
the way in which that evil should be met, was 
hardly dealt with. While indirectly and implicitly 
it was admitted that there was something wrong 
with the greater part of professing Christians, the 
real seriousness and sinfulness of the neglect of our 
Lord s command, as indicating a low state of reli 
gious life, and the problem as to what the mis 
sionary societies could do to effect a change, cer 
tainly did not take that prominent place which I 
thought they deserved. 

1. Of the suggestions made for securing for mis 
sions their due place in the work of the Church, 
and in the heart of believers, the first dealt specially 
with the ministry. In an address on The Pastor 


in relation to the Foreign Field, Dr. Pentecost 
opened with these words 

" To the pastor belongs the privilege and the responsi 
bility of solving the foreign missionary problem. Until 
the pastors of our Churches wake up to the truth of this 
proposition, and the foreign work becomes a passion in 
their own hearts and consciences, our Boards may do 
what they can, by way of devising forward movements or 
organising new methods for exploiting the Churches for 
money, yet the chariot wheels of foreign missions will 
drive heavily." 

He then went on to prove that every pastor 
holds his office under Christ s commission, and can 
only fulfil it when, 

" As a missionary bishop, he counts the whole world 
his fold. The pastor of the smallest church has the 
power to make his influence felt around the world. No 
pastor is worthy of his office who does not put himself 
into sympathy with the magnificent breadth of the great 
commission, and draw inspiration and zeal from its world 
wide sweep. The pastor is not only the instructor, but 
the leader of his congregation. He must not only care 
for their souls, but direct their activities. If there are 
churches that give not and pray not for foreign missions, 
it is because they have pastors who are false and recreant 
to the command of Christ. I am almost warranted in 
saying that, as no congregation can long resist the en 
thusiasm of a really enthusiastic pastor, so, on the other 
hand, no congregation can rise above cold indifference 
or lack of conviction on this matter on the part of the 


The address closed with the sentence with which 
it began 

" To the pastor belongs the privilege and the respon 
sibility of solving the foreign missionary problem." 

Dr. Cuthbert Hall spoke on The Young Men 
of the Future Ministry how fire them with the 
missionary passion ? 

"The passion of a Christlike love for lives develops 
in the soul of a Christian disciple from the presence in 
himself of powers and activities that reflect the mind of 
Christ. These are : a clear vision of what the world 
is and needs ; a deep feeling of compassion towards the 
world; active effort for the world, even to giving His 
life a ransom for many. Out of this triad of powers 
issued the passion of His love of human lives the bound 
less, fathomless, deathless love of Christ for man. The 
minister of Christ may speak with the tongues of men 
and of angels, may have all knowledge, may have a faith 
that could remove mountains if he have not the pas 
sion of a Christlike love, he has not the Spirit of 
Christ, he is none of His. 

" The problem of the divinity school is this : not how to 
train an occasional man for the foreign field, but how to 
kindle the missionary passion in every man that passes 
through the school, that he may thereby become an able 
minister of Christ. The primary and essential thing is 
that there shall be within the school a sacred altar of 
missionary passion, whereat the torch of every man shall 
be kindled, and the lip of every man shall be touched 
with the living coal. For the sake of the man who 
possibly has gifts for service abroad, the divinity school 
should be hot with zeal for evangelisation, should bo 


charged with solemn anxiety for the world s condition, 
so that no man can live within its walls without facing 
for himself the solemn question, Is it Christ s will 
for me that I go forth to serve Him in the regions 
beyond ? 

" As for the man who shall enter the pastorate at home, 
he requires the missionary passion to make him great in 
sympathy, apostolic in his view of Christ and Chris 
tianity. To overcome the resistance of ignorance and pre 
judice, to awaken the attention of apathetic minds, which 
are blinded to the large question of the world s evangelisa 
tion, to educate the Church s intelligence, to raise at 
home the supplies that shall maintain the work of God 
abroad, the pastor needs nothing less than the missionary 
passion. But the man who is thus to conquer must 
first himself be conquered and set on fire of Gtod. 

" The study of missions is slowly rising to the rank of 
a theological discipline. But the study of missions as a 
discipline of the divinity school cannot by itself bring to 
pass that setting on fire of the future ministry with the 
missionary passion. I see other forces at work which 
make for that glorious end. I see developing a new con 
ception of the ministry that must attract toward it many 
of the most gifted and consecrated of our young men. 
In many a college to-day are found the very flower of 
our youth, to whom the ministry appears not as a reserved 
and gloomy world of ecclesiastical technicalities, but as 
the King s own highway to joyful and abundant service. 
I see a spirit developing among our young men that 
portends a vast accession of missionary enthusiasm for 
the ministry of the future. Personal consecration for 
personal service is a conception of living that grow? more 
and more attractive to a multitude of our finest minds, 


Chit of this class of minds shall be gathered the ministry 
of the future. It shall be a Christ-filled ministry, be 
holding the glory of God in the face of Jesus Christ, 
worshipping Him with the enthusiasm of an absolutely 
fearless affection, and presenting Him as the only Name 
under heaven whereby men can be saved. It shall be 
i missionary ministry, full of passion to redeem, clear-eyed 
lo discover the ongoing of Christ s work, faithful in its 
stewardship at home and abroad, apostolic in its assurance 
that Christ has ordained it to bear much fruit, apostolic 
in its eagerness to spread far and wide the gospel of the 
risen and ascended Lord, apostolic in its hope that the 
mseen and crowned Saviour shall surely come again." 

Other speakers emphasised as strongly the re 
sponsibility of pastors. Kev. J. F. Daly, of the 
Tree Church of Scotland, said 

" Until the clergy are afire, it is useless to expect the 
Itity to be so. There is not a single instance of a 
minister really interested in foreign missions, praying and 
vorking for them, who has not met with an encourag 
ing response at length from a certain number of his 
people" (vol. i. p. 132). 

D. Brewer Eddy of the Yale Band said 

" The importance of leadership must be emphasised. 
Let us put to usury that talent which sets others to work. 
You are the leaders. We, six millions of young people in 
this land, are willing to follow you, if you will guide us. 
This is the responsibility of the pastor. The most definite 
impression, perhaps, of the Yale Band is this : that the 
praise or the responsibility and blame for present condi 
tions in our Missionary Boards must be laid at the doors 


of the pastors. ... If you base your appeal on grounds 
of pastor s pride, or of individual church benevolence, or 
of denominational loyalty, our young people will return a 
reward commensurate with the grounds from which such 
an appeal is made. But come to us with the deepest 
spiritual note you can sound, with a message from the 
very life of the Master we are learning to love more and 
more, and we six millions will follow you to the best of 
our ability " (vol. i. p. 182). 

Mr. S. Earl Taylor said 

" Until our pastors are ready to back this enterprise. 
there will never be a missionary spirit adequate to the 
needs of the generation. Where the pastor helps, almos*. 
any plan will succeed ; where he is opposed, scarcely 
anything will succeed. While godly pastors in all parts 
of the country have been helping the students as ther 
have worked in the churches, we are told here and ii 
Great Britain that the greatest obstacle in arousing the 
home church is the pastor, who is afraid his salary will 
be cut down " (vol. i. p. 

The Hon. S. B. Capen 

" There is one condition absolutely essential to success, 
While I believe we must expect our Christian men to 
have a large share in planning for this better organisa 
tion, we shall still need devoted pastors to lead in its 
execution. The pastors are to be the leaders still in this 
mighty work, and a consecrated pastor will always mean 
a consecrated church. In this new epoch of missionary 
work the pastors of this generation, if they only will, 
may be the leaders in this holy war for righteousness in 
all the earth " (vol. i. p. 189). 


Eev. D. S. MacKay 

" A special appeal, to be effective, must have not only 
behind it, but in it, pulsating through it, the persuasive 
personality of the local pastor. To scatter a few leaflets 
in the pews, and simply call attention to them, is one of 
the surest ways by which a pastor can kill a special 
appeal. The effectiveness of the appeal depends, in the 
last instance, on the pastor who with loving zeal sends 
home the plea. I do not deprecate in any way the help 
fulness of missionary agents from time to time in our 
pulpits, but it is the fidelity of the local pastor, translat 
ing the special appeal into an individual message to his 
own people, that is, after all, the secret of success in the 
commissariat of foreign missions " (vol. i. p. 192). 

The responsibility all these speakers throw upon 
the ministry is something very serious, and raises 
questions of the deepest interest. As to what place 
a pastor is to give missions in his preaching, there may 
be difference of opinion. Eev. J. F. Daly said 

" In the Church I represent we have drawn up a 
scheme which secures to each congregation a visit from 
a missionary on a Sunday once in six years. Good 
organisation should secure: (1) A visit of a missionary 
once in three years on a Sunday ; (2) a visit of a presby- 
terial deputation say minister, elder, and a lady, if 
possible the year following ; and a sermon on missions 
by the pastor the year after that. A committee of 
presbytery should be appointed to see these arrangements 
carried through. Under these auspices a large public 
missionary meeting should be held annually at some 
Influential centre in the district, and addressed by several 


missionaries. But even with all such ideal organisation 
there are still classes who may be overlooked." 

Bishop Hendrix said 

"Andrew Fuller, when alarmed at the spiritual lethargy 
of his church, preached a sermon on the duty of the 
Church to give the gospel to the world; and as he 
broadened their intellectual life, and quickened their 
zeal, and stirred their purpose, he followed it up the 
following Sabbath with a sermon on the duty of the 
Church to give the gospel to the world. The third 
Sabbath the same theme was presented from his desk, 
and then men began to inquire : Then, if the gospel can 
save the world, can it not save our own children, our own 
community ? and from that missionary sermon there 
sprang one of the most memorable revivals in the history 
of any church." 

It is one thing for a minister to be an advocate 
and supporter of missions : it is another and very 
different thing for him to understand that they are 
the chief end of the Church, and therefore the chief 
end for which his congregation exists. It is only 
when this truth masters him in its spiritual power, 
that he will be able to give the subject of missions 
its true place in his ministry. As he sees how 
every believer is called to witness to Christ s love 
and claim, how the healthy spiritual life depends 
on the share the believer takes in work for his 
Lord, how he has to lead the congregation on to 
make the extension of Christ s kingdom the highest 
object of its corporate existence, he will feel how 


nothing can enable it to carry this out but a definite 
consecration to be filled with the Spirit and the 
love of Christ. And as he then thinks of all the 
ignorance and worldliness and unbelief that he has 
to contend with, he will learn that his missionary 
enthusiasm must be nothing less than the enthusiasm 
of the Holy Spirit filling him with an intense love 
to Christ, an intense faith in His power, an intense 
desire to lead all His disciples to give their lives 
to making Jesus King over the whole earth. 

The more earnestly we study missions in the 
light of the pastors responsibility, the more we 
shall see that everything depends upon the personal 
life being wholly under the power of love to Christ, 
as the constraining power of our work. With the 
pastor, at least, it will be found that the missionary 
problem is a personal one. 

2. Next to the influence of the Pastor and Pulpit 
in arousing the interest in missions, the second place 
was given to the Pen and the Press. The necessity 
of preparing, and circulating, and securing the study 
of mission literature was forcibly put from various 
points of view. 

" Information is the fuel without which the fire cannot 
burn. Fuel is not fire, and cannot of itself create fire ; 
but where there is fire, fuel is indispensable to keep it 
burning, or to make it burn with greater intensity. 

" An informed Church will be a transformed Church 


Possibly one of the greatest factors in the development of 
missionary interest is the systematic study of missions." 

And the address closes with this weighty paragraph: 

" Missionary influence is twofold in its influence. The 
torch we hold up for others, illuminates our own path. 
The Church is watching, and working, and praying for 
immortal souls, Our representatives are out in the 
thickest of the battle. It is a struggle between the 
forces of life and death. Are we so swathed in our en 
vironment that we care for no tidings of this contest with 
heathenism and the forces of darkness? If we are in 
earnest to plant the Church of Christ in the ends of the 
earth, let us hear the report of progress arid pass it on." 

"Ignorance is the source of weakness in missionary 
effort. Know, and you will believe. Know, and you 
will pray. Know, and you will help in the front rank." 

" A word on the demand that missionary publications 
should be interesting and attractive, like the so-called 
1 popular magazines. What makes any publication popular U 
Why is it that during the recent campaigns in South 
Africa crowds of people jostled one another before the 
bulletin boards of the War Office ? Unquestionably the 
intensity of the interest felt is because of the issues 
involved, affecting British prestige and power. IF Chris 
tians were as loyal to their King, IF they had a like 
eagerness for the establishment of His sovereignty over 
the regions which He claims, then would messages 
from the battle-line be scanned with avidity. No tidings 
of this sort would be counted dull. Just here lies the 
difficulty in reference to missionary publications. They 
will command the attention of those only who are at one 
with Christ in His world-wide redemptive work. Given 


a Church whose members, in fact as well as in profession, 
are seeking first the kingdom of God, and they will 
demand, and will have, fresh and full tidings of the 
progress of that kingdom throughout the earth. IF once 
a quickened love for our Lord and His kingdom fill the 
hearts of His people, reports from the field of contest will 
be welcomed with eager acclaim." 

Rev. Dr. Eankin 

" When we have made our magazines as good as we 
can, what nextl Then the pastors should come and tell 
the people of this literature. They should put it before 
them with such earnestness that they feel that this is 
something they cannot neglect. Let our pastors confer 
with good women of the Churches, and let these take the 
magazines out among the people. Let our pastors glory 
in the mission literature. Let them feel that it is in 
advance of everything in telling the story of what is 
transpiring in the earth." 

Dr. A. W. Halsey 

" It was said of the late Keith Falconer by one of his 
instructors, that he approached the world of ideas as great 
observers approach the world of nature: with wonder, 
with reverence, with humility. In some such spirit 
must the pastor approach the study of missionary litera 
ture. As you study the literature of missions, the con 
viction deepens that though you are reading the lives 
of Christians of many denominations and varied attain 
ments, engaged in a great variety of work in different 
lands, yet the one fact that confronts you is that these 
missionaries believe in the presence of the Spirit of God. 
The pastor who neglects such literature robs his people of 
their birthright and wrongs his own soul. " 


3. The third great means of wakening interest 
was that of personal influence exercised through 
organisation. Much was well said of the import 
ance of having children, girls, boys, young people, 
women, all separately gathered under the influence 
of leaders who could guide aright their training for 
the love and service of the kingdom ; and much, 
too, of the power woman is already exercising, and 
must exercise still more largely, in receiving and 
passing on the wonderful love of Jesus Christ within 
the Churches of the home lands, to train and pre 
pare the future Church for giving itself to its work. 
Take this passage by Mrs. T. B. Hargrove 

"The Church is truly but thinking the thoughts of 
Christ after Him when she recognises the importance of 
the child in the development of His kingdom on earth, 
for did He not give children the chief place in the 
new dispensation, and affirm that the only way a man 
might understand God s truth was in getting back to 
his child-way of thinking. Truly, of children, and of 
men and women of childlike natures, is His kingdom 
here and hereafter to be made up. 

"The young people s societies of the Church are so 
many training schools where the workers of the future 
are being prepared to take the places of the veterans of 
to-day. Much time can be saved and greater efficiency 
secured if our girls uninterruptedly pursue the same 
methods of work, and labour for the same direct ends in 
their young people s societies, as will engross their atten 
tion as missionary workers in after years. A gentleman 


walking over a beautifully-kept farm one day with his 
friend, the owner, and admiring the skill and care every 
where manifested, centred his attention upon the magni 
ficent sheep, and with great earnestness asked how he 
had succeeded in rearing such flocks. The simple answer 
was, I take care of my lambs, sir. Did not the great 
Shepherd of Israel bid His people follow the same rule 1 
How shall we take care of the lambs ? By keeping both 
juvenile and young people s societies under the care of 
good shepherds. They must have our very best ; if the 
choice must come between superior and inferior leaders 
for adult or young people s work, always give the young 
people the preference. The crying need of the women s 
foreign missionary societies to-day, all over this broad 
land in every Church, is well-qualified superintendents of 
juvenile and young people s societies. Women are needed 
for this duty who love children and young people for 
their own sake, and for Christ s sake : women of much 
experience, but young in heart ; women who feel them 
selves commissioned of Christ to feed My lambs ; women 
who count not time dear to themselves if by any means 
they may win souls for the Master. But these earnest 
intelligent superintendents need help. The adult societies 
must look upon the juvenile and young people s societies 
as a mother upon her daughters : she must not leave 
them exclusively to the care of the lady managers. Each 
adult member must look after the children and young 
girls near and dear to herself, and seek to lead them from 
juvenile to young people s, and from young people s to 
the adults societies. Oh that the work of foreign 
missions were really on the hearts of our women ! No 
weariness or toil is spared, or self-denial counted, when 
the heart is really enlisted. 


"Each lady superintendent should make it her first 
aim to inspire in every individual child real love for 
Christ and for the heathen. Perhaps the training of 
the young in their homes, in the schools and societies, is 
more defective just here than in any other one point. 

" Hearts truly won for Christ in the juvenile society, 
and tended lovingly and intelligently in the young 
people s society, will, in the great majority of cases, 
bring into our adult organisations Marys whose alabaster 
boxes of precious perfume will be broken at the Master s 
feet, and their fragrance reach to the uttermost parts of 
the earth. 

" The nineteenth century has brought to woman many 
open doors, but none is of greater moment than this door, 
old as motherhood, but presented by this century under 
another phase : the training of young minds and hearts 
in the avenues of public service for Christ, and for the 
world He died to redeem. Let each Christian woman 
choose as her motto, I cannot live without the highest 
use of life ; and let each realise that one of life s highest 
uses is the development into noble Christian womanhood 
and manhood of the young people of our Churches, and 
address herself thereto" (vol. i pp. 135, 136). 

There is a great deal of much value in connection 
with organisation that will be found in the Eeport, 
to which I cannot here refer. What I have quoted 
is enough to show how much will have to be done 
before the Church has fully availed itself of this 
wonderful power. 

The above three headings will, I think, be found 
to cover all that was said in reference to the rousing 


of the Church to carry out her Lord s command. 
If our students could be trained in an atmosphere 
of missionary enthusiasm, and our pastors brought 
to believe that the great aim of the existence of 
their congregations is to make Christ known to every 
creature; if our people could be got to read and 
take an interest in the news of the kingdom and 
its extension ; if we could so get our Christian men 
and women of devotion to organise our young people, 
that their training in the missionary service were 
part of their education in the love of Christ and the 
life of godliness ; there would be reason to hope 
that the work would be accomplished, and within 
thirty years every man and woman in the world 
have the gospel brought within their reach, and 
actually offered to them. 

But throughout all the addresses there is the 
secret admission that in all these respects there 
is reason for anxiety. The complaints as to the 
lack of the missionary ideal and passion in very 
many pastors and students, the lack of interest in 
the majority of members in the tidings of this 
great war, the need and the call there is for 
many, many more, to come and shepherd the young 
into the life of missionary devotion, all prove 
that at the back of all these needs is a deeper need. 
There is need of a great revival of spiritual life, of 
true fervent devotion to our Lord Jesus, of entire 


consecration to His service. It is only in a Church 
in which this spirit of revival has at least begun, 
that there is any hope of any very radical change 
in the relation of the majority of our Christian 
people to mission work. 

I confess that I had hoped that this question, as 
the one of paramount importance in view of the 
possibility of carrying out Christ s command at once, 
would have engaged the attention of the Conference. 
When the Student Volunteer Movement issued their 
Appeal to the Churches, announcing the watchword 
they had adopted, " The Evangelisation of the World 
in this Generation," their message met with a most 
cordial welcome and response. Must we now wait 
for them to come a second time, and ask the 
Church to consider what the great hindrance is that 
holds Christ s people back from coming forward and 
meeting the emergency with the enthusiasm which 
He has a right to claim ? Is it not time that some 
representative body appeal to all fellow-Christians, 
and call for an inquiry into the nature and extent 
of the disease that is so paralysing the Church, and 
the conditions of restoration to health and strength ? 
To know what is wrong, with confession and humilia 
tion to turn from it to the loving Lord, would bring 
new life to the Church, and altogether new power 
to the work that has to be done. 

It is under the impression of thoughts like these 


that I feel led to write this little book. I know 
that it is no easy task humbly, wisely, lovingly, and 
yet faithfully and effectually, to speak of what 
appears lacking or sinful in the Church. And yet 
I am sure that there are many who would wel 
come help in answering the question : Is there any 
prospect, any real possibility, of such a revival in 
the Church that proof will be given that, as a whole, 
and in every congregation where the full gospel is 
preached, her only aim will be to carry the gospel 
to every creature ? And if so, what is the path 
that will lead to this great change, and what are 
the steps to be taken by those who lead the missions 
of the Church ? 

May God by His Holy Spirit guide us to the 
vision of His will concerning His Church, to the 
faith in His power and promise, and to the obedience 
that will walk in any path He opens up. 


Jfaretgn jHtestons: 
of tije State of tlje 

IN the previous chapter the question has been 
raised, What can be done so to quicken the 
spiritual life of the Church that the missionary 
cause shall have all that hearty sympathy and 
support which it claims ? In seeking to answer 
that question our first duty is to form an accurate 
estimate of what its real relation to mission work is. 
Let us devote this chapter to considering the state 
of the Church. We take, as the basis of our study, 
passages from an address of Mr. Mott s at the Con 
ference. The frequent use of the word IF points us 
to that in which the Church has failed in her duty, 
suggests what the state is in which she should and 
could be found, invites to an inquiry into the 
cause of failure, and leads us to ask what the cure 
for such a condition is. 

" The Moravians have done more in proportion to their 

ability than any other body of Christians. IF members 



of Protestant Churches in Great Britain and America 
gave in like proportion, then missionary contributions 
would aggregate 12,000,000, or a fourfold increase. 
And IF they went out as missionaries in corresponding 
numbers, we would have a force of nearly 400,000 foreign 
workers, which is vastly more than the number of mission 
aries estimated as necessary to achieve the evangelisation 
of the world in this generation. The question is, What has 
there been in connection with the work which is not 
reproducible ? 

" The world- wide proclamation of the gospel awaits 
accomplishment by this generation, IF it shall have the 
obedience and determination to attempt the task. We 
are not justified in saying that there is a single country 
on the face of the earth where the Church, IF she 
seriously desires, cannot send ambassadors of Christ to 
proclaim His message. 

" Contrast the one hundred and thirty-five millions of 
members of Protestant Churches with the few thousands 
constituting the despised sect which on the day of Pente 
cost began the work. As we recall the achievements of 
that infant Church, can we question the ability of the 
Christians of our day, IF they were unitedly to resolve to 
accomplish it, in this present generation, to give all man 
kind an opportunity to know Christ, the Saviour and Lord ? 

"The money-power of the Church is enormous. IF 
only one-fourth of members of Protestant Churches gave 
but one cent a day, it would yield over twenty-five 
million pounds, as contrasted with the less than four 
million pounds of the past year. 

"The Bible Societies are not less than eighty in 
number. IF the work is properly promoted, before 
this generation closes, each inhabitant of Asia and 


Africa will be able to read or hear in his own tongue 
of the wonderful works of God. 

"The various Christian young people s organisations 
include, in North America alone, fully six million 
members. These young people themselves, IF properly 
educated and guided, are able to raise each year a sum 
large enough to support all the foreign missionaries 
required to accomplish the evangelisation of the world. 

" Sunday schools contain over twenty million scholars. 
IF these were trained to give a penny per week, it would 
yield an amount greater than the present total missionary 
gifts of Christendom. 

" There are now probably two hundred thousand soldiers 
at the Cape. We have all been impressed by the exhibition 
of the unity and power of the British Empire ; we have 
been deeply moved by the example of the republics, as 
we have seen old men and boys going out to fight the 
battles of their country; and yet, when it is suggested 
that all Protestant Christendom unite in sending out 
fifty thousand missionaries, it is impracticable and 
visionary: it would be too severe a strain on the 
resources of the Church. 

"Was it not Bishop Thoburn who said that IF this 
Conference and those whom it represents will do their 
duty, within the first decade of the new century ten 
millions of souls might be gathered into the Church of 
Christ 1 And was it not Dr. Chamberlain who affirmed 
the possibility of bringing India under the sway of Christ 
within the lifetime of some, at least, in this assembly 1 " 

In an address of Mr. Eobert Speer we read 
" The aim of foreign missions is to make Jesus Christ 
known to the world. The Church could do the work, IF 
it would, if this aim ruled its spirit. I was glad to 


read, on the first page of our programme, those dying 
words of Simeon Calhoun : It is my deep conviction, and 
1 say it again and again, that IF the Church of Christ 
were what she ought to be, twenty years would not pass 
away till the story of the cross would be uttered in the 
ears of every living man. " 

And to quote only one more instance Rev. W. 
Perkins, Secretary of the Wesleyan Missionary 
Society, London, said 

" Great as are the results of Foreign Missions, over which 
we rejoice and give thanks, they would have heen a hund 
redfold greater, IF the Church had been what she ought 
to be in the two great matters of prayer and beneficence." 

\Ve all know the force of the word IF. It 
suggests the cause from which certain effects 
follow. It points to the conditions needed to 
ensure the results we desire. In the passages 
we have quoted, and in different forms of expres 
sion frequently recurring in missionary literature, 
we find the same thought incessantly repeated : it 
tells us how certainly and speedily the evangelisa 
tion of the world would be accomplished, were it 
not for the failure of the Church in doing the part 
that has been assigned her by God. 

It avails little that these statements are made : 
let us see what the lessons are we ought to learn, 
and what can be done to roll away the reproach 
resting on us as a Church of Christ. These IFS 
suggest, as we have said, four questions: Is the 


Church really at fault, and wherein ? Was it 
possible for her to have done what is claimed ? 
What was the cause of the failure ? How is 
deliverance from the evil to be found ? 

1. These IFS all indicate something wrong in 
the Church in reference to Christ s command to 
evangelise the world. Note the words we have 
emphasised in the type, and the indictment they 
contain. The Church has not "the obedience 
and determination to attempt the task " to pro 
claim the gospel within this generation to every 
creature. She does not " seriously desire " to 
proclaim the gospel in every country on the face 
of the earth. The Christians of our day are not 
" unitedly resolved to accomplish it." Were the 
Church of our day doing the work, or proving 
herself ready to do it, there would be no need of 
this repeated appeal to the IF. One-fourth of the 
members of Protestant Churches are not ready to 
" give one halfpenny a day." We are not ready to 
see that the work of Bible circulation is "properly 
promoted." The Christian young people of America 
are able to raise the money sufficient for all the 
missionaries needed to evangelise the world, but the 
Church is not " properly guiding and educating " 
them for this. Sunday scholars could do so much 
they are not being trained to it. Protestant 
Christendom counts it " impracticable and vision- 


ary " to give fifty thousand men to the foreign 
work for the service of Christ Jesus and His 
kingdom : it would be " too great a strain on the 
resources of the Church." The Conference and the 
Churches it represents are not ready to "do their 
duty." The Church is not willing " to make Jesus 
known to the world." This aim does not " rule its 
spirit." In this matter the Church of Christ is not 
" what she ought to be." 

These charges against the Church were not 
brought by infidels or enemies, but by some of the 
Church s most faithful servants. They were uttered 
in presence of thousands of missionaries and mission 
friends. If untrue, they would have been denied 
and refuted. But no one could deny them. In 
this matter, however devotedly a small part of the 
Church is doing its utmost, in the great majority of 
its members it is not what it should be. It does 
not desire truly to have Christ made known to every 
creature as speedily as possible. This aim does not 
rule its spirit it is not prepared to do its duty. 

The charge is unutterably solemn, is simply 
awful. It will not do to listen and then lay it 
aside and forget. Everyone who loves Christ s 
Church, who loves Christ Jesus his Lord, who loves 
the souls that are perishing through this neglect, 
ought to pause and consider what it means. That 
Christ should have given His life in serving us, and 


asked us to give our life in serving Him; that 
Christ should have given His dying love into our 
hearts, and asked us to bear it and impart it to 
others; that Christ should in His love have died 
for all, and have rendered Himself dependent on us 
to let them know of that love ; that Christ should 
have endured the agony of the cross for the joy of 
winning and saving the perishing, and should have 
counted on our love to delight in making Him 
happy and bringing Him His reward ; and that the 
great majority of those who profess to owe every 
thing to His dying love, should be utterly indifferent 
either as to gratifying Him or blessing their fellow- 
men by winning them to that love surely it 
cannot be true that His love has ever been a reality 
to them, or they could not so neglect their calling. 
Or it must be that they have never been taught 
aright what they have been redeemed for: the 
Church, in calling them to seek salvation for them 
selves, must have kept hidden from them the great 
purpose for which they were redeemed that they 
should live to save others. But, whatever be the 
cause, here is the solemn fact, a Church, purchased 
by the blood of the Son of God to be His messenger 
to a dying world, for the greater part failing entirely 
in understanding or fulfilling its calling. No words 
can express, no mind can grasp, the terrible mean 
ing and consequences of the failure and condem- 


nation involved in the simple IFS of which we 

2. And let us not think that it is owing to some 
fatal necessity, some natural impossibility, that it is 
so. These IFS point to what is the Church s 
actual destiny. Dreamers speak of impossibilities, 
and calculate what might be done if they came 
true. We are listening to men who are speaking 
words of soberness and truth. These IFS suggest 
what is certainly and divinely possible. They 
point us to the Church of Pentecost. 

" To evangelise the world in this generation is possible," 
they say, " in view of the achievements of the Christians of 
the first generation. They did more to accomplish the 
work than has any succeeding generation. In studying 
the secret of what they accomplished, one. is led to the 
conclusion that they employed no vitally important 
method which, cannot be used to-day, and that they 
availed themselves of no power which we cannot utilise." 

The mighty power of God and His Holy Spirit 
are ours as theirs. The power of His dying love 
in the heart ; of a triumphant faith in Christ ; of 
simple, bold, personal testimony ; of patient suffering ; 
of absolute passionate consecration ; the heavenly 
power that overcomes the world and makes us more 
than conquerors through Him that loved us all 
these belong to us as much as to them. 

" It is possible to evangelise the world in this genera 
tion, in view of recent missionary achievements of the 


Church. The most striking example is that of the 
Moravians. If the members of Protestant Churches went 
out in numbers corresponding to those they have sent out, 
we would have a force of nearly 400,000 foreign workers, 
which is vastly more than the number estimated as 
necessary to achieve the task." 

The Moravian Church is one of the smallest in 
number and poorest in means of all the Churches. 
What it has done is a proof that the whole 
Church, when once she rouses herself to her call 
ing, most assuredly can accomplish the work. 
In view of the opportunities which the Church 
has in the open doors in every country of the world, 
of the enormous resources the Church possesses in 
the wealth of her members, in the numbers of 
workers over which the Church has disposal, and 
the faith that to send them out would, instead of 
weakening it, bring quickening and strength, it is 
absolutely within the power of the Church to bring 
the gospel to every creature within this generation. 
Let us take time to come under the full power of 
this great thought, suggested to us by those who are 
pleading with us. It will give force to what has 
been said in regard to the terrible failure of the 
Church. It will prepare us for discovering how to 
deal with the evil. 

3. These IFS invite us to an inquiry as to 
the causes of the terrible failure. How comes it 
that the Church of Christ has been so utterly 


unfaithful ? Does not our Protestant Christendom 
profess, and that honestly, to acknowledge Christ aa 
its Lord, and God s holy word as the law of its life ? 
Is it not our boast that we are in the true succes 
sion of the Pentecostal Church, the heir of all its 
promises and powers ? Are we not the children of 
the Reformation, in possession of the great truths 
that every living man has a right to God s word as 
taught him by God s Spirit, and a free access, 
through Christ, to God s pardoning grace ? And is it 
not the very sum and centre of our profession, that 
we acknowledge Jesus as Master and Lord, and 
have given ourselves to do what He says ? And 
how comes it that, in the very thing on which 
Christ s glory most depends, on which His heart of 
love is most set, the Church should have failed to 
realise or fulfil its destiny ? 

It would be easy to mention many causes 
that co-operate in producing this unfaithfulness. 
But they may all be summed up in the one answer : 
The low spiritual state of the Church as a whole. 
The control of the Holy Spirit in power and 
fulness over the life of believers is essential to the 
health and strength of the Church. Scripture 
teaches us how easy it is for a Church and ita 
members to have a sound creed, a faithful observ 
ance of religious services and duties, a zeal for the 
extension of the Church and for works of philan- 


thropy which are within the range of human 
nature, while that which is definitely spiritual, 
supernatural, and Divine is to a large extent lack 
ing. The spirit of the world, the wisdom and the 
will of man in the teaching of the word and the 
guidance of the Church, make it very much like 
any human institution, with little of the power of 
the heavenly world and the endless life to be seen 
in it. In such a Church missions may have a 
place, though not the place nor the power which is 
needed for fulfilling the command of Christ. The 
passion of love to Christ and to souls, the enthu 
siasm of sacrifice for men, and of faith in the 
omnipotent Power that can quicken the dead, is 

Among the chief symptoms of this sickly state 
are worldliness and lack of prayer. If there is one 
thing that Christ and Scripture insist on, it is that 
His kingdom is not of this world, that the spirit 
of the world cannot understand the things of God, 
that separation from the world in fellowship and 
conduct, and surrender to the Spirit which is from 
heaven, is essential to the faithful following of the 
Lord Jesus. The one universally admitted fact 
that the majority of Christians care and give 
nothing for missions, that a large number give but 
little and not from the highest motives, is simply a 
proof of the worldliness in which most Christians 


live, and which the Church either does not seek, or 
is not able, to cast out. It needed Christ to come 
from heaven to save men out of the world: it 
needs nothing less than the Spirit of heaven in 
Christ s disciples to free them from the spirit of the 
world, to make them willing to sacrifice all to win 
the world for Christ. It needs the same Spirit, 
through which Christ gave His life for the world, 
to revive His Church to win the world for God. 

Lack of prayer is another symptom of this sickly 
state. A worldly spirit in the Christian hinders 
his praying much. He looks at things in the light 
of the world. He is not at home in the heavenly 
places. He does not realise the dark power of sin 
in those around him, or the urgent need of a direct 
Divine interposition. He has. little faith in the 
efficacy of prayer, in the need of much and unceas 
ing prayer, in the power there is in him to pray in 
Christ s name and prevail. True beneficence, the 
giving from devotion to Christ and for Him, and 
true prayer, the asking and counting upon Him to 
bless the gift and bestow His Spirit in His work, 
are the proof that the worldly spirit is being over 
come, and that the soul is being restored to spiritual 
health. IF the Church is to be what she ought to 
be, and to do what her Lord asks her to do for the 
evangelisation of the world, this sickness and failure 
must be acknowledged, and deliverance sought. 


4. These IFS urge us to ask how such deliver 
ance can be found. What is to be the cure of this 
diseased state ? A sickly man cannot do a healthy 
man s work. To help carry Christ s cross to the 
world needs the vigour of full spiritual health. 
How is this to be found ? 

In all return to God for true service and new 
blessing the first step is always Confession. The 
leaders of the Church s mission work, who ought to 
know the tremendous needs of the world, who 
understand the meaning and urgency of our Lord s 
command, who feel the utterly inadequate provision 
the Church is making for His work on them rests 
the solemn duty of lifting up their voice and 
making God s people know their sin. It is possible 
that we are all so c ccupied with our special fields of 
labour, and the thought of how much is being done, 
that the extent and guilt of what is not being done 
is comparatively lost sight of. The latest statistics 
tell us that, at the close of the century, the total of 
communicants from among the heathen as the fruit 
of mission work is 1,300,000, and of the "native 
Christian community, or the number of souls in 
nominal adherence to Christianity and within 
direct touch of gospel agencies," is 4,400,000 (Dr. 
Dennis in Eep. E. M. C. vol. ii. p. 423). With a 
thousand million of heathen and Mohammedans, we 
are thus in real contact with less than five millions 


as against 995 millions still unreached. Until 
Christians are led to listen, and think, and pray for 
opened eyes to look upon these fields, " white unto 
the harvest," intrusted to them, they never will 
recognise the greatness of the work, their own 
unfitness, or the urgent need of waiting for a 
Divine power to fit them for the task. 

As we take in this, we shall feel and confess how 
little the Church has done, and the guilt and shame 
resting on the body of Christ will become the Lord s 
burden on us. We rejoice and give thanks for the 
15,460 foreign missionaries who are now in the field 
labouring among the four million of the native Chris 
tian community. But what efforts are being made 
to reach the one thousand million ? They are dying 
at the rate of over thirty million a year within 
thirty years they will have passed away into the 
darkness. What prospect is there that they will be 
speedily reached ? Every society complains of lack 
of funds. We are told that of Church members 
one-third neither gives nor cares for the kingdom ; 
that another third gives and does and cares but 
little, and that not from the right motive; and 
that even of the remaining third it is really 
less than a third only a small proportion are 
doing their very utmost, and giving and praying 
with their whole heart. The disobedience of the 
Church in the great majority of her members, 


her neglect of her Lord s work, her refusal to 
listen to the appeals to come to His help is not 
this a sin and a guilt greater than we think ? If 
the Church is really to waken up out of her sleep, 
is not the one thing needed, that those to whom 
God has given the charge of His mission work in the 
world, in their pleadings lay before the people the 
utter disproportion between what is being done and 
what ought to be and can be done, and press home 
the guilt and the shame of it until an increasing 
number bow before God in confession and humiliation, 
and in a cry for pardon and mercy as earnest as 
when they sought their own salvation ? 

With the appeal to men there must be the appeal 
to God. The work is His : He cares for it. The 
power is His : He gives it. The Church is His : 
He waits to use it. The world is His : He loves it. 
He can make His people willing in the day of His 
power. He will hear the cries of His servants who 
give Him no rest. He delights to prove His faith 
fulness in fulfilling His promises. Things cannot go 
on as they are, if the world is really to be evangelised 
in this generation. More than five years are already 
past since the watchword was publicly sounded: in 
this generation every creature must have the gospel 
offered to him. Unless there come over the Church 
a great change, and she give herself to the work 
in a way she has not yet done, the work cannot 


be accomplished. But it can, if God s people will 
fall upon their face before Him to confess their sin 
and the sin of their brethren. Let them ask God 
to reveal the cause of all the failure, and take the 
message to His Church. Let them preach the great 
truth, that as the winning of the world to God is 
the supreme, the one, end of the Church s existence, 
so the love of souls, the surrender of the whole life 
to Christ, for His use in the winning of souls, is the 
duty, is the only healthy life, for every believer. 
There are tens of thousands of God s children who 
are not unwilling, yea, rather, who are secretly long 
ing, to serve their Lord, but know not how, or have 
not the courage to do so. 

The time will then come when we shall no longer 
have to say, IF the Church were what she ought 
to be, but shall find our joy and strength in guid 
ing a prepared people in that arduous but blessed 
path of bearing Christ s cross to every man on God s 
earth, and wrestling with the hosts of hell to make 
way for the kingdom of Christ the conqueror. 


JSorabian Cfjurci) 
ant iLofa to ffifjrfet 

T ET me quote again the words of Mr. Mott 

"^ " The most striking example of achievement on the 
home field, in the interest of foreign missions, is that of 
the Moravians. They have done more, in proportion to 
their ability, than any other body of Christians. IF 
members of Protestant Churches in Great Britain and 
America gave in like proportion, then missionary contri 
butions would aggregate over 12,000,000, or a fourfold 
increase. And If they went out as missionaries in 
corresponding numbers, we would have a force of nearly 
400,000 foreign workers, which is vastly more than the 
number of missionaries estimated as necessary to achieve 
the evangelisation of the world. The question is, What 
is there in connection with the work which is not 
reproducible ? " 

In the Conference, the Secretary of the Board 
of Missions of the Moravian Church in the United 
States, Kev. P. de Schweinitz, summed up the work 
of the Church in these words 

" Even to-day the Moravians have for every fifty-eight 



communicants in the home cnurches a missionary in the 
foreign field, and for every member in the home churches 
they have more than two members in the congregation 
gathered from among the heathen. . . . Now, what was 
the incentive for foreign missionary work which has 
produced such results? While acknowledging the su 
preme authority of the great commission, the Moravian 
Brethren have ever emphasised as their chief incentive 
the inspiring truth drawn from Isaiah liii. 10-12 : making 
our Lord s suffering the spur to all their activity. From 
that prophecy they drew their missionary battle-cry : To 
win for the Lamb that was slain, the reward of His 
sufferings. We feel that we must compensate Him in some 
way for the awful sufferings which He endured in working 
out our salvation. The only way we can reward Him is by 
bringing souls to Him. When we bring Him souls, that 
is compensation for the travail of His soul. In no other 
way can we so effectively bring the suffering Saviour the 
reward of His passion as by missionary labour, whether 
we go ourselves or enable others to go. Get this burning 
thought of personal love for the Saviour who redeemed 
me into the hearts of all Christians, and you have the 
most powerful incentive that can be had for missionary 
effort. Oh, if we could make this missionary problem 
a personal one ! if we could fill the hearts of the people 
with a personal love for this Saviour who died for 
them, the indifference of Christendom would disappear, 
and the kingdom of Christ would appear." 

If the appeal to the example of the Moravian 
Brethren is to exercise any influence, and the Church 
to be roused to follow in their footsteps, we must 
find out what the principles were that animated 


them, whence the power that enabled them to do 
so much, and, specially, what the way in which God 
fitted them for doing that work. We cannot have 
like effects without like causes. As the conditions 
of their success are discovered, the cause of failure in 
the Church of to-day, and the path to restoration, 
can be found. A short summary of the history 
of the Moravian Church will be found full of 
instruction. 1 

Its Origin. Moravia and Bohemia are two pro 
vinces in the north-west of the Austrian Empire, 
bordering on Saxony. In the seventh and eighth 
centuries they received the knowledge of the gospel 
first from the Greek, later from the Roman Church. 
As the former allowed the preaching in the native 
tongue, and gave them the Bible in their own 
language, there arose divisions which were the cause 
of unceasing conflict. Gradually the Eoman Church 
got the upper hand, and from the beginning of the 
fifteenth century, when John Huss was burnt for 
preaching the gospel (1415), the country was the 
scene of terrible persecutions. In course of time 
those who remained faithful to the gospel gathered 
together in a village in the north-east of Bohemia, 
in the valley of Kunwald, where they were allowed 

1 The full history of the ancient Church of the Brethren (1400- 
1700) will be found in "The History of the Church known as the 
Unitas Fratrum, founded by the Followers of John Huss," by E. 
de Schweinitz, Bishop. Bethlehem, Pa. 


for a time to live in comparative peace. Here, in 
1457, they were known as "The Brethren of the 
Law of Christ." When their Church was constituted, 
they assumed the name of " The United Brethren." 
Its Discipline. One of the brightest jewels of 
the United Church was its discipline. It was not 
their doctrine, but their life ; not their theory, but 
their practice, that gave them such power. When 
the Eeformers became acquainted with them later, 
Bucer wrote 

"You alone, in all the world, combine a wholesome 
discipline with a pure faith. When we compare our 
Church with yours, we must be ashamed. God preserve 
to you that which He has given you." 

Calvin wrote 

" I congratulate your churches that the Lord, in addi 
tion to pure doctrine, has given them so many excellent 
gifts, and that they maintain such good morals, order, 
and discipline. We have long since recognised the value 
of such a system, but cannot in any way attain to it." 

And Luther said 

"Tell the brethren that they shall hold fast that 
which God has given them, and not relinquish their 
constitution and discipline." 

And what was their discipline ? " In every 
detail of their lives in business, in pleasure, in 
Christian service, in civil duties they took the 
Sermon on the Mount as a lamp to their feet. 


They counted the service of God the one thing 
to live for, and everything was made subservient 
to this. Their ministers and elders were to keep 
watch over the flock, to see that all were living 
to the glory of God. All were to be one brother 
hood, helping and encouraging one another in a 
quiet and godly life. 

Its Sufferings. During the following half-cen 
tury they lived here in comparative peace, though 
elsewhere persecution continued. But with the 
new century the Pope and the King combined 
against them, and in 1515, just as the Keformation 
was dawning in Germany, it almost looked as if 
they would be extinguished. With intervals of 
toleration, the troubles ever continued, until in 
1548 a Eoyal Edict drove thousands to Poland, 
where they established a large and prosperous 
Church. With a new King in 1556 peace re 
turned, and the Brethren s Church was again firmly 
established, and divided into the three provinces 
of Bohemia, Moravia, and Poland. By the end 
of the century the Church had given a Bible to the 
people, and had fostered education to such a degree 
that the Bohemian schools had a name in Europe, 
and the people were accounted the best educated 
people in the world. In 1609 they obtained the 
Bohemian Charter, for the first time giving full 
religious liberty, and in 1616 published their 


Order of Discipline, with the full account of the 
institution of the Church. 

Its Suppression. With the accession of Fred 
erick II. everything suddenly changed. The Day of 
Blood at Prague, in 1620, witnessed the execution 
of 27 of the leading nobles. During the six years 
that followed, Bohemia was a field of blood, and 
36,000 families left the country. The population 
dwindled from 3,000,000 to 1,000,000. The 
Church of the Brethren was broken up and scat 
tered. During the whole century those who stayed 
in the country had to worship God in secret, and 
formed what was called " The Hidden Seed." When 
we take up the thread again, in 1722, just a 
hundred years will have elapsed, during which 
God only knows what was suffered. And yet 
even during that period hope was not altogether 
dead. Comenius, the last bishop of the Church in 
Moravia, wrote in 1660 

"Experience clearly teaches that particular Churches 
are sometimes destroyed by the hand of God stretched 
out in wrath ; yet does this come to pass in such a way 
that other Churches are either planted in their stead, 
or the same Churches rise in other places. Whether 
God will deem her worthy to be revived in her native 
land, or let her die there, and resuscitate her elsewhere, 
we know not. . . . According to His own promise, the 
gospel will be brought, by those Christians who have 
been justly chastened, to the remaining peoples of the 


earth ; and thus, as of old, our fall will be the riches of 
the world." 

In 1707 similar words were spoken by George 
Jaeschke, one of the few witnesses to the truth 
at that time. He was the father of Michael 
Jaeschke, and grandfather of Augustin and Jakob 
Keisser, who with their wives and children formed 
the first party led out to Herrnhut. On his 
deathbed, at the age of eighty-three, he spoke 

" It may seem as though the final end of tho Brethren s 
Church had come. But, my beloved children, you will 
pee a great deliverance. The remnant will be saved. 
I do not know whether this deliverance will come to 
pass here in Moravia, or whether you will have to go 
out of Babylon; but I do know it will transpire not 
very long hence. I am inclined to believe that an exodus 
will take place, and that a refuge will be offered on a 
spot where you will be able, without fear, to serve the 
Lord according to His holy word." 

A Place of Refuge. 1 The Lord had provided 
for His people a place of refuge, where the Church 
of the Brethren would be renewed. It was in 
1722 that Christian David received from Count 
Zinzendorf permission to bring refugees from Mor 
avia to his estate in Saxony. Christian David 
had been born a Eoman Catholic, but could find 
no rest in his Church. As a soldier in Saxony 

1 See A Short History of the Moravian Church. By J. E. Hutton. 
Moravian Publishing Office. 


he found Christ from the teaching of a godly 
Lutheran pastor. He returned to Moravia to 
preach the Saviour he had found, and spoke with 
such power that an awakening followed. Perse 
cution was immediately roused, and the preacher 
went to find a refuge for the persecuted. When 
he had obtained Zinzendorf s permission, he returned 
and led out his first band of ten, with whom he 
reached Berthelsdorf in June 1722. Time after 
time this devoted servant of the Lord went back 
to preach the gospel, and to lead out those who 
were willing to forsake all. In this way it was 
not long before some 200 had gathered, many of 
them of what had been called " the Hidden Seed," 
the true descendants of the old Brethren. The 
spot allotted to them had been called Hutberg 
the Watch Hill. They called their new settle 
ment Herrnhut the Lord s Watch. They took 
the word in its double meaning. The Watch of 
the Lord over them ; the Watch of the Lord to be 
kept by them in prayer and waiting for His leading, 
was to be their safety. 

The New Leader. Such was the material God 
had gathered at Herrnhut to build a house for 
Himself. Let us turn for a moment to the man 
whom He had prepared, as a wise master-builder, 
to superintend the work. Count Zinzendorf was 
born, May 1700, of godly parents. His father 


had on his dying bed taken the child, then only 
six weeks old, in his arms, and consecrated him 
to the service of Christ. "Already in my child 
hood," wrote Zinzendorf, " I loved the Saviour, and 
had abundant intercourse with Him. In my fourth 
year I began to seek God earnestly, and determined 
to become a true servant of Jesus Christ." At 
Franke s school at Halle, at the age of twelve, 
he often met missionaries, and his heart was touched 
with the thought of work for Christ among the 
neathen. Among the boys at school he founded 
the "Order of the Mustard Seed." They bound 
themselves : 1, to be kind to all men ; 2, to seek 
their welfare ; 3, to seek to lead them to God 
and to Christ. As an emblem they had a small 
shield, with an Ecce Homo, and the motto, "His 
wounds our healing." Each member wore a 
ring, on which was inscribed, " No man liveth 
unto himself." Before leaving Halle he entered 
with an intimate friend into a covenant for 
the conversion of the heathen, especially such 
as would not be cared for by others. From 
Halle he went to Wittenberg, where he held 
prayer-meetings for the other students, and often 
spent whole nights in prayer and study of the 

It was about this time that he visited the 
picture gallery in Diisseldorf. There he saw the 


Ecce Homo of Steinberg, with the words under 

"All this I did for thee, 
What hast thou done lor Me?" 

His heart was touched. He felt as if he could not 
answer the question. He turned away more deter 
mined than ever to spend his life in the service of 
his Lord. The vision of that Face never left him. 
Christ s love became the constraining power of his 
life. " I have," he exclaimed, " but one passion 
tis He, and He only." It was His dying love that 
fitted Christ for the work God had given Him as 
the Saviour of men. It was the dying love of Christ 
mastering his life that fitted Zinzendorf for the 
work he had to do. 

The Revival of the Church. When Zinzendorf 
settled on his estate, he devoted himself to the 
spiritual welfare of his tenants. With three like- 
minded friends he formed the " League of the Four 
Brethren." The object was to proclaim to the 
world the "universal religion of the Saviour and 
His family of disciples, the heart-religion in which 
the Saviour is the central point." He joined the 
pastor of the congregation in preaching, in meet 
ings for prayer and singing. He lived for Christ 
and the souls He had died to save. 

In offering the Moravian exiles a refuge on his 
estate, he had simply thought of giving them a 


home, in which, as his tenants, they should earn 
their livelihood and be free in the exercise of their 
religion. When it was known that Herrnhut was 
an asylum for the persecuted, all sorts of religious 
refugees came to seek a home there. The spirit 
of discord speedily entered, and there was danger 
of its becoming the seat of sectarianism and 
fanaticism. Zinzendorf felt that the time was 
come for him to intervene. He had faith in the 
uprightness and earnestness of the Moravian 
settlers. He gave himself to personal loving deal 
ing with the leaders. 

Many of them had felt deeply the sin and pain 
of division, and had been praying that, by the 
grace of God, the spirit of true fellowship might 
be restored. With many tears and prayers, in the 
love and patience of Jesus Christ, the Count 
pleaded with those who had erred. There was 
one point on which the Moravian Brethren (they 
were more than 200 out of the 300) would not 
give way. They were unwilling to be taken up in 
the Lutheran Church, but insisted on having the 
discipline of the old Moravian Church maintained. 
The Count was afraid that this might give rise to 
prejudice and misapprehension in the Church 
around ; but he felt that their claim was just, 
and resolved at any risk to yield to them. The 
principles and discipline of the old Church were to 


be restored. Zinzendorf drew up the Statutes, 
Injunctions, and Prohibitions, according to which 
they were to live. 

On 12th May 1727 (just four years after the 
first arrivals), a memorable day in the history of 
the Brethren, he called them all together and read 
them the " Statutes " that had been agreed on. 
There was to be no more discord. Brotherly love 
and unity in Christ were to be the golden chains 
that bound all together. All the members shook 
hands and pledged themselves to obey the Statutes. 
That day was the beginning of new life in 

The diary says 

" This day the Count made a covenant with the Lord. 
The Brethren all promised, one by one, that they would 
be the Saviour s true followers. Self-will, self-love, 
disobedience they bade these farewell. They would 
seek to be poor in spirit ; no one was to seek his own 
profit before that of others; everyone would give him 
self to be taught by the Holy Spirit. By the mighty 
working of God s grace all were not only convinced, but, 
as it were, carried along and mastered." 

On the 12th of May 1748 the Count wrote 

"To-day, twenty-one years ago, the fate of Herrnhut 
hung in the balance, whether it was to become a sect, 
or to take its place in the Church of our Saviour. The 
power of the Holy Spirit, after an address of three or 
four hours, decided for the latter. The foundation 


principle was there laid down, that we were to lay aside 
the thought of being Reformers, and to look to ourselves. 
What the Saviour did after that up to the winter cannot 
be expressed. The whole place was indeed a veritable 
dwelling of God with men, and on to 13th August it 
passed into continual praise. It then quieted down, and 
entered the Sabbath rest." 

The 12th of May has been called the birthday 
of what is henceforth to be known as The Renewed 
Church; the 13th of August was its baptism with 
the Holy Spirit. After the Statutes had been 
adopted, and all had bound themselves to a life of 
obedience and love, the spirit of fellowship and 
prayer was greatly increased. Misunderstandings, 
prejudices, secret estrangements, were confessed and 
put away. Prayer was often in such power that 
those who had only given external adhesion were 
convicted, and either changed or inwardly com 
pelled to leave. The Count had had to leave home 
for a time, and on his return brought with him, 
4th August, a copy that he had found of the History 
of the Moravian Brethren, giving the full account 
of the ancient discipline and order. This caused 
great joy. It was taken as a token that the God 
of their fathers was with them. As one of them 
wrote : " Under the cloud of our fathers we were 
baptized with their spirit ; signs and wonders were 
seen among us, and there was great grace on the 
whole neighbourhood." The whole next night was 


spent by the Count and the Brethren in prayer, 
with a great gathering in the hall at midnight. 
The following days all were conscious in the 
singing-meetings of a strange overwhelming power. 
On Sunday, 10th, Pastor Eothe was leading the 
afternoon meeting at Herrnhut, when he was 
overpowered and fell on his face before God. The 
whole congregation bowed under the sense of God s 
presence, and continued in prayer till midnight. 
He invited the congregation to the Holy Supper 
on the next Wednesday, the 13th. 

As it was the first communion since the new 
fellowship, it was resolved to be specially strict 
with it, and to make use of it " to lead the souls 
deeper into the death of Christ, into which they 
had been baptized." The leaders visited every 
member, seeking in great love to lead them to 
true heart-searching. In the evening of Tuesday, 
at the preparation service, several passed from 
death to life, and the whole community was deeply 

" On the Wednesday morning all went to Berthelsdorf. 
On the way thither, any who had felt estranged from 
each other afresh bound themselves together. During 
the singing of the first hymn a wicked man was power 
fully convicted. The presentation of the new communi 
cants touched every heart, and when the hymn was sung 
it could hardly be recognised whether there was more 
singing or weeping. Several brethren prayed, specially 


pleading that, as exiles out of the house of bondage, they 
knew not what to do, that they desired to be kept free 
from separation and sectarianism, and besought the Lord 
to reveal to them the true nature of His Church, so that 
they might walk unspotted before Him, might not abide 
alone but be made fruitful. We asked that we might do 
nothing contrary to the oath of loyalty we had taken to 
Him, nor in the very least sin against His law of love. 
We asked that He would keep us in the saving power of 
His grace, and not allow a single soul to be drawn away 
to itself and its own merits from that Blood-and-Cross 
Theology, on which our salvation depends. We celebrated 
the Lord s Supper with hearts at once bowed down and 
lifted up. We went home, each of us in great measure 
lifted up beyond himself, spending this and the following 
days in great quiet and peace, and learning to love." 

Among those present in the church when the 
communion was held were a number of children. 
One writes : " I cannot attribute the great revival 
among the children to anything else but that 
wonderful outpouring of the Holy Spirit on the 
communion assembly. The Spirit breathed in power 
on old and young. Everywhere they were heard, 
sometimes at night in the field, beseeching the 
Saviour to pardon their sins and make them His 
own. The Spirit of grace had indeed been poured 

The Brethren frequently went out into the 
neighbourhood to hold fellowship with other 
Christians, and make Christ known to all who 


would come. When one of them at this time was 
cast into prison for doing so, it caused great joy 
that they were found worthy to suffer for His sake. 
The Prayer Watch. On the 22nd August the 
diary says 

"To-day we considered how needful it is that our 
Church, which is as yet hut in its infancy, and has in 
Satan such a mighty enemy, should guard itself against 
one who never slumbers day nor night, and have an 
unceasing holy watch kept against him. We resolved, 
therefore, to light a freewill offering of intercession which 
should hum night and day, leaving the matter for the 
present to God s working in the hearts of the Brethren. 
By the 26th the plan had ripened, and twenty-four 
Brethren and twenty-four sisters engaged each to spend an 
hour, as fixed for them by lot, in their own room, to bring 
before God all the needs and interests of those around 
them. The number was soon increased. But, as in 
Herrnhut, we wished to leave everything to free grace 
and have nothing forced, we agreed that when anyone, 
from poverty of spirit or special business, could not spend 
the whole hour in prayer, he might instead praise God in 
spiritual songs, and so bring the sacrifice of praise or of 
prayer for himself and all saints. These watchers unto 
prayer met once a week, when all news that had been 
received from far or near concerning the need of persons, 
congregations, or nations was communicated, to stir them 
to praise for answers given, or lead to more hearty and 
definite prayer. 

" In one of the villages around we heard of those who 
wished to come and share in the revival. We instructed 
these in our discipline in love and humility." 


Missions. In the course of the following 
months some of the Brethren were continually 
going to places near and more distant, preaching 
the love of Christ ; and their thoughts were con 
tinually occupied with the object for which God 
had so blessed them. The Count stood in com 
munication with all parts of the world, and did not 
fail to communicate what he heard. At a meeting on 
10th February 1728 "he spoke specially of distant 
lands Turkey, Morocco, and Greenland. Of Green 
land he said that to all human appearances it looks 
impossible to get an entrance ; but he believed 
that the Lord would give our brethren grace and 
power to visit these countries. It was a day of the 
Spirit s breathing upon us." 

The following four years were times of continual 
revival. The careful watch kept by the elders and 
superintendents, the faithful dealing with individual 
souls according to personal needs, the jealous main 
tenance of the spirit of brotherly love, the continual 
watching unto prayer, the going forth of brethren 
into the neighbouring and more distant regions with 
the reports brought them, made the assemblies of 
the Brethren times of great joy and blessing. They 
were the time of preparation for the mission work 
that was now to begin. 

It came in this way. In 1731 the Count 
Zinzendorf had gone to Copenhagen to be present at 


the crowning of the King of Denmark. One of the 
nobles there had a slave from the West Indies in 
his service named Anton. From him Zinzendorf 
heard of the state of the slaves in the West Indies, 
specially St. Thomas, a Danish possession. He 
also met two Greenland converts of the Danish 
missionary Egede. When he returned, the account 
he gave of his meeting these men from heathen 
lands called forth the deepest interest. Two of 
the Brethren had their hearts touched ; and in the 
evening, as the singing bands were passing the 
home, and the Count said to a friend that he 
believed that messengers to West Indies and Green 
land would be found among these brethren, they 
felt encouraged to offer themselves. When this 
became known, two others came forward for Green 
land. A visit from Anton, the slave, deepened the 
impression ; and the account of what the slaves 
suffered, which they also might have to suffer, only 
made the fire burn more strongly. If it was difficult 
to find access to the plantations to teach the slaves, 
they were ready to sell themselves as slaves so as to 
reach to the poor heathen souls. 

But it was not till a year later, August 1732, that 
the two first missionaries left. The instructions with 
which they were sent out were all comprised in the 
one sentence to see and be led of the Spirit in all 
things. They set off on foot, with nothing but a 


few shillings in their purse, but strong in the faith 
of God and His care. The next year, two left for 
Greenland. In 1734, eighteen left again for Santa 
Cruz, and in the following year twelve more, to 
attempt, by colonisation and industrial mission, to 
help the negroes. And though this experiment cost 
many precious lives, and was not a success, the 
Brethren did not lose courage, but, as the tidings of 
death came, ever sang the psalm of sowing with 
tears, and out of the death of the seed reaping the 
abundant harvest. 

I could wish to give a short account of the 
wonderful blessing that marked their work in the 
West Indies, but space forbids. I must just note 
one more point in their history. In 1741 an event 
took place that completed the organisation of the 
Church of the Brethren, and set its seal to that 
which is their chief characteristic devotion to the 
Lord Jesus. Leonhard Dober had for some years 
been the chief elder (the title is really the Eldest) 
of the Church. He and others felt that his special 
gifts fitted him more for other work. But as the 
Brethren in synod looked round, they felt how 
difficult it would be to find a suitable person to fill 
his place. At once the thought was suggested to 
many to ask the Saviour to be the Eldest of His 
little Church, and in answer to prayer they received 
the assurance that He would accept the charge. 


Their one desire was that He would do all that the 
chief elder had hitherto had to do would take 
them as His special possession, concern Himself 
about every member individually, and care for all 
their needs. They promised to love and honour 
Him, to give Him the confidence of their hearts, 
to know no man as head in the things of the 
Spirit, and as children to be guided by His mind 
and will. Of the day on which this decision 
was made known and accepted at Herrnhut, one 

"On the 13th jS"ovember was the inauguration day of 
our dear and tenderly beloved Sovereign and Eldest. It 
was resolved that in honour of our Lord having then 
condescended to accept this special charge of the Church 
of His Blood and Cross, there should be a special pro 
clamation of His pardoning grace to all who had wandered 
away or had fallen. The impression was so deep that at 
first deep stillness fell upon all, which soon changed into 
tears of wonder and of joy." 

It was a new and open profession of the place 
they had always desired that Christ should have, 
not only in their theology and their personal life, 
but specially in their Church. The Church had 
now attained its majority. 

Not long after this date there came a time of 
eif ting, in which the Brethren appeared to be enter 
ing upon a path that might lead to danger. But 
He to whose guidance the unconditional surrender 


had been made, did not forsake them, and saved 
them from the threatened evil. And the pro 
clamation of Christ as their only Head became the 
living expression of their hearts desire that He 
alone should be all in all. 

Let us now turn to the main object for which 
the story of the Moravian Church has been told. 
It has been appealed to as an example. Just re 
call what we heard. In proportion to its member 
ship, the men it supports and sends out, the money 
it provides, the converts it has gathered, far exceed 
what any Church has done. In the first twenty 
years of its existence it actually sent out more 
missionaries than the whole Protestant Church had 
done in 2 years. If other Churches were to pro 
vide men and means in the same proportion, it is 
believed there would be all that is needed to carry 
the gospel to every creature. And if we ask Jiow 
it came that this little Church, the least of all, 
has thus outdone all its older and larger sisters, 
the answer appears to be this : It alone of all the 
Churches has actually sought to carry out the great 
truth, that to gather in to Christ the souls He 
died to save is the one object for which the 
Church exists. It alone has sought to teach and 
train every one of its members to count it their 
first duty to Him who loved them, to give their 
life to make Him known to others. 


This answer at once leads to the further question : 
What was it that led and fitted this little Church, at 
a time when it counted but 300 members, thus 
to see and carry out these great truths ? It is 
only as we get some insight into this that we 
can find out what is needed if other Churches are 
to profit by the example. The closing sentence 
in Mr. Mott s appeal to the example of the 
Moravians was : " The practical question is, What 
has there been in connection with the work already 
accomplished which is not reproducible ? " The 
grace of God that wrought it in them is still 
exceeding abundant with faith and love, which are 
in Christ Jesus. 

If we think of Zinzendorf, whom God had so 
wonderfully prepared to train and guide the young 
Church in the path of missions, we see at once 
what the great moving power was. What marked 
him above everything was a tender, childlike, 
passionate love to our Lord Jesus. Jesus Christ, 
the Origin and Inspirer of all mission work, pos 
sessed him. The dying love of the Lamb of God 
had won and filled his heart ; the love which had 
brought Christ to die for sinners had come into 
his life ; he could live for nothing else but to live 
and, if need be, die for them too. When he took 
charge of the Moravians, that love, as his teaching 
and his liymns testify, was the one motive to which 


he appealed, the one power he trusted to, the one 
object for which he sought to win their lives. 
What teaching and argument and discipline, how 
ever needful and fruitful they were, never could 
have done, the love of Christ did. It melted all 
into one body; it made all willing to be corrected 
and instructed ; it made all long to put away 
everything that was sin ; it inspired all with the 
desire to testify of Jesus ; it made many ready to 
sacrifice all in making that love known to others, 
and so making the heart of Jesus glad. 

If the dying love of Christ were to take the 
place in our Churches and their teaching, in our 
own hearts and fellowship with each other, which 
it had in theirs, which it has in God s heart and 
in Christ s redemption, would it not work a mighty 
change in our mission work ? 

Along with this love to Christ, or rather, as the 
fruit of it, there was in Zinzendorf an intense sense 
of the need and the value of fellowship. He 
believed that love, to be enjoyed and to grow strong, 
and to attain its object, needs expression and com 
munication. He believed that the love of Christ in 
us needs fellowship with each other for its main 
tenance in ourselves, as well as for the securing 
of God s great purpose in it the comforting and 
strengthening of our brethren. So he was prepared 
to take up the strangers God brought to him, and 


give himself wholly to them. His reward waa 
great. He was able to give himself into thein, and 
to find himself multiplied in each one. What he 
said later, " I know of no true Christianity without 
fellowship," was the principle that begat that intense 
unity which gave the strength of the leader and 
the whole body to each of its members. In our 
modern religion there is a reticence in speaking 
of our personal relationship to Jesus which often 
causes great loss. We forget that the majority of 
men are guided more by sentiment than by intellect : 
the heart is the great power by which they are 
meant to be inlluenced and moulded. It is a ques 
tion whether we might not take a lesson here from 

A minister with his congregation, a teacher 
with his class, a leader in a prayer-meeting or 
an Endeavour Society, often labours to influence 
by instruction and encouragement, while he forgets 
that the hearts crave love, and that nothing can so 
help to build up the young or the feeble Christian 
life as the warm fellowship of love in Christ. There 
are thousands of Christians, wishing to serve their 
Lord, but not knowing how, who are just waiting to 
find gatherings where they can be helped to meet 
under a sense of the presence of our Lord Jesus and 
His love where they can be helped to confess that 
love, and then to yield themselves to it in the faith 


that it will constrain and enable them to do any 
thing their Lord needs them to do. 

At the Conference it was well said by one 
"The importance of leadership must be emphasised. 
Let us put to usury that talent which sets another to 
work. The leader must use definiteness and persistence. 
The leader must uplift ideals. To be the leader is the 
responsibility of the pastor. Come to us with the deepest 
spiritual note you can sound, and we will follow you." 
And by another : " We shall need devoted pastors to lead 
in the execution of this work. The pastors are still the 
leaders. If they only will, they may be the leaders in 
this holy war for righteousness in all the earth." And 
by still another : " Men become interested not so much 
in abstract ideas as in individuals who represent their 
ideas. Victories are won because men follow some leader 
whom they have learnt to love." 1 

Zinzendorf was indeed a mighty leader, in whose 
footsteps we still may follow. Every pastor may 
learn from him the great secret, that the more 
intensely the fire of God s love burns in the heart, 
the more surely will it burn through into those 
around us. It is the high privilege of every leader 
to know that God can give him such power over 
others, that their love to him can open their hearts for 
receiving more of the life and love and power of God 
than they could have without him. This is God s 
way, to dispense His blessings through single men. 

1 See p. 4 : "The pastor is not only the instructor, but the leader 
of his congregation. He must not only care for their souls, but 
direct their activities." 


As each leader in his circle realises his privilege of 
getting himself filled with the missionary fire, the 
love and devotion to Christ Jesus, and lives up to 
it, missionary work at home will enter upon a new 
era. Life and love, passing from the living, loving 
Christ, through a living, loving disciple, will com 
municate life and love to those who otherwise are 
cold and helpless. 

Thus much, then, of the leader God had chosen, 
and the lessons he is meant to teach. What of the 
followers God had provided for him ? What was 
there that specially fitted them to take the lead 
among the Churches of the Reformation which 
they have done ? Let their history give the 
answer. There was first of all that detachment 
from the world and its hopes, that power of en 
durance, that simple trust in God, which afflic 
tion and persecution are meant to work. These 
men were literally strangers and pilgrims on 
earth. They were familiar with the thought and 
spirit of sacrifice. They had learnt to endure 
hardship, and to look up to God in every 

It is this spirit which is still needed in the 
Church. A disregard of what the world deems 
necessary or desirable ; a self-denial that counts 
all but loss for the sake of knowing Christ and 
making Him known ; a trust in God that looks not 


only to His aid in special emergency, but for His 
guidance at every step and His power in every 
work; these were certainly the elements that 
went far to form Zinzendorfs " Warrior Band," and 
that still make good soldiers of Christ. 

Add to this the discipline, of which they had 
inherited the general impression from their ancestors, 
and to which they were led to yield themselves 
so completely at Herrnhut. It rooted in the view 
that, to the Christian, religion is the all-important 
thing. Everything was secondary to the one great 
consideration to know and do the will of God, to 
walk in the footsteps of Jesus Christ. For the sake 
of this they were ready to submit to the care and 
correction of all those appointed to watch over 
them. Believing literally in the command, " Exhort 
one another daily," they were willing to be reproved 
or warned as often as there was sin, either of 
omission or commission. When they were sent out, 
they were ready to help each other, to depend upon, 
to yield to each other. Their fellowship made them 
strong : the highest in rule begged of his brethren 
to tell of what they might see amiss, and was will 
ing to confess the slightest shortcoming. The spirit 
of subjection to one another, of which Scripture 
speaks so often, brought its rich blessing in sancti 
fying and strengthening the whole life. To intro 
duce the same discipline in our day may appear 


impossible : the same spirit of watchful care of, and 
loving subjection to, one another is still within the 
reach of any circle that will seek for it, and will 
still be a wonderful preparation for effective work 
in God s kingdom. 

But there was something more than this 
which gave their fellowship its wonderful power. 
It was the intensity of their united and personal 
devotion to Jesus Christ, as the Lamb of God, who 
had purchased them with His blood. All their 
correction of each other, and their willing confession 
and giving up of sin, came from this faith in the 
living Christ, through whom they found " within their 
heart the peace of God and deliverance from the 
power of sin." This faith led them to accept and 
jealously to keep their place as poor sinners, saved 
by His grace, every day. This faith cultivated, 
strengthened every day by fellowship in word and 
song and prayer became the food of their life. 
This faith filled them with such joy that their 
hearts rejoiced, in the midst of the greatest diffi 
culties, in the triumphant assurance that their 
Jesus, the Lamb who had died for them, and was 
now loving and saving and keeping them hour by 
hour, could conquer the hardest heart, was willing 
to bless the vilest sinner. In this spirit they met 
together for near five years, from the time of the 
first outpouring of the Spirit to the time the first 


missionaries went out, worshipping the Son of God, 
offering themselves to Him, and waiting for Him 
to make known what He would have of His 
Church, each one holding himself in readiness to go 
or do what his Lord should show. Let a congrega 
tion, or a prayer-meeting, or a Christian circle seek 
to have somewhat of this spirit uniting the mem 
bers, while all continue in prayer that the Lord 
would show each one His blessed will for them, and 
you have the beginning of a spirit that will spread. 
And as different congregations combine in making 
the worship and faith of the Lord Jesus and devotion 
to Him the centre of their missionary interest, the 
number of those who are ready to go forth will 
speedily increase. 

There is one thing more we must not omit to 
notice the mighty moving of the Holy Spirit in 
answer to prayer. We have had the Count s testi 
mony of how confident he was that the birth of the 
new Church, 12th May 1727, was the work of the 
Spirit. We have read of the overwhelming sense 
of the Holy Spirit s presence in which it received 
its baptism from on high. Many a time after this 
during the following four years the diary testifies 
of special experience of the deep movings of the 
Holy Spirit. This was mostly when they were 
gathered in prayer before their Lord, the Slain 
Lamb. The prayer watch they appointed, so as to 


keep up day and night a continual sacrifice of 
supplication, proves how they understood Heaven s 
first law to be, that the measure of blessing and 
power will depend upon the measure of prayer. 
They saw and rejoiced exceedingly in the Lamb 
upon the Throne how could they but trust Him 
to fill the mouths and hearts so widely opened to 
Him ? 

As at Pentecost, united prayer, rewarded with the 
gift of the Spirit, was the entrance into the life of 
witness and victory, so at Herrnhut too. It is the 
law of all mission work. If the example of the 
Moravian Brethren is to stir us to jealousy, if we 
are to learn from them what it is to believe that 
we only exist to win for Jesus the souls He died to 
save, and to train our members to the thought that 
everyone must be ready for His service, we must 
learn the lesson of much prayer and of a definite 
surrender to have our whole life under the leading 
of the Holy Spirit. 

When we point to the example of the Brethren, 
the question is sometimes asked whether they have 
retained their first fire, whether their missionaries 
and members are living on a higher spiritual level 
than the Churches around them. The answer is 
very simple. Like every other Church, the 
Brethren have had their times of decline and re 
vival. They were too closely one with the Church 


around them not to suffer with it when the cold 
of winter came. The force of our appeal is 
not weakened but strengthened by this fact. Its 
point is this : The three great principles taught by 
the Holy Spirit in a time of His mighty working, 
that the Church exists only for extending the king 
dom, that every member must be trained to take 
part in it, and that the personal experience of the 
love of Christ is the power that fits for this : to 
these principles the Brethren have remained true, 
and it is in this respect that their example speaks 
to us with such power. 

The Church of Christ owes more to the Church 
of the Brethren than is generally known. From 
her John Wesley received that joyful assurance of 
acceptance which gave his preaching such power, 
and fitted him as God s instrument, not only to 
found the Wesleyan Church, but to take such a 
part in the revival of evangelical religion in Eng 
land. To the Brethren William Carey owed part 
of his inspiration for the missionary cause. When 
pleading with his brethren, he backed his proposals 
by the experience of the Moravians, and laid upon 
the table early numbers of their Periodical Accounts. 
His companion, William Ward, recorded the pro 
found impression produced on his mind by these 
Accounts, and exclaimed, " Thank you, Moravians ! 
you have done me good. If I am ever a missionary 


worth a straw, I shall, under our Saviour, owe it to 
you." The story of the wondrous grace of God in 
the Church of the Brethren may still show us the 
path, and inspire the courage, to seek and find new 
blessing for the world. 


ffiljurcfj jHissionarg Societj 
ant* tfje Eeepening of tfje Spiritual iLife 

nnHE remarkable blessing vouchsafed to the 
-*- Church Missionary Society, by which, within 
the short period of twelve years, its income was 
raised from two to three hundred thousand pounds, 
and the number of the labourers more than trebled, 
was more than once referred to in the Conference 
meetings. Mr. Eugene Stock spoke as follows : 

" In the year 1887 the Church Missionary Society, 
under special circumstances, came to the resolution, in the 
teeth of its Finance Board, to refuse no candidate who 
appeared to be God-called, on financial grounds. On 
this ground, not excitement, not gush I believe I may 
truly say that but on the plain, simple, business 
principle that if God calls a man, the Lord will allow him 
to go, and the Lord will find the money ; and we have 
a right then if, as far as man can judge, this man or this 
woman is called of God to go, we have a right to say, 
* Lord, we look to Thee to enable us to send this man 
or this woman. Now, if anyone had said to us on that 



memorable day, when we were all on our knees in prayer 
on this subject we didn t know what we were doing, it 
was no credit to us at all but if anyone had said to us, 
* You will treble your force in thirteen years, the answer 
would have been, * Impossible ! And if anybody had 
gone on and said, Well, but you will, then the answer 
would have been, c There will be no money to send them ; 
it is impossible. But the impossible thing has been 
done, the staff has been trebled, and the money has been 
found. God sent it. 

" Let me remind you of this : I do not care what 
Christian enterprise it is, I do not care what Christian 
work it is, if it be a work such as saying a word in season 
to your brother, in your bank, in your office, in your 
store it is not an easy thing to do, is it ? If it be to 
say a kindly word for Jesus to that young girl whom you 
know, who is going to be ruined and you want to rescue 
her from danger it is not an easy thing, is it ? Some 
would say, I cannot. Now, whether it be a little 
thing like that, or whether it be the great work of all the 
boards and societies in America going in for a policy of 
faith in the Lord, I want you to write upon any of these 
enterprises three mottoes. First imagine it written 
in letters of fire across this hall, With men it is im 
possible/ That is true. Secondly, { With God all things 
are possible. Isn t that true? What is the third? 
1 All things are possible to him that believeth. 

" Perhaps you will hardly believe it when I tell you 
what our constituency is. Not one-fourth of the Church 
of England, not more than one-fourth of our congrega 
tions, give any support to the Church Missionary Society, 
and yet, as a matter of fact, we are the largest society, 
although we represent but a section of the Church. 


Why is that 1 It is because of the enthusiasm of praying 
people. It is because of the enthusiasm of those who be 
lieve that, outside of all organisations, the gospel of Christ 
is the power of God and of salvation. We hold to the 
rightful independence of any Christians to band themselves 
together to teach the gospel as the Lord shall teach them." 

When we speak of what has been done by the 
Moravian Church or the Church of Pentecost, the 
force of the two examples is often lost in the 
thought that these belong to the past. The C.M.S. 
gives its witness as to what God is doing under our 
very eyes in awakening His people to do what 
otherwise appeared impossible, and enabling them 
to give men and money to an extent unknown 
before. If we are really to profit by this lesson, 
and to labour that the whole Church give to God 
what He asks for the extension of His kingdom, 
let us inquire what the path was by which the 
C.M.S. was led to the great increase of blessing 
and of labour. 

The Centenary History of the Society tells the 
story. It proves that, as much as we need to pray 
for the power of the Holy Spirit on missionaries 
and their work, we need to pray for the leaders of 
mission work, and for the Churches which support 
them, that all devising of means and methods, that 
all appeals for men and money, that all meetings 
for awakening interest or uniting in prayer, may be 


in true dependence on the power of the Holy 
Spirit. In the long run the spiritual tone of the 
missionaries and the mission congregations abroad 
cannot be higher than that of the home Church 
out of which it is born. As this truth comes into 
full prominence, it will be felt that no less impor 
tant than the efforts of Mission Societies or Boards 
on behalf of the heathen, and the messengers sent 
out to them, that the work may be in Divine power, 
is the work of quickening and elevating the Church 
at home with its members and ministers, that their 
interest and aid in the work may equally be in the 
power of the Spirit. 

The principal lesson the C.M.S. History teaches 
is that its great forward movement was intimately 
connected with a deep revival of the spiritual 
life, and the teaching of a higher standard of 
devotion to the Lord Jesus. The only way to 
waken true, deep, spiritual, permanent missionary 
interest, is not to aim at this itself, so much as to 
lead believers to a more complete separation from 
the world, and to an entire consecration of them 
selves, with all they have, to their Lord and His 

The History 1 traces the movement back to 1882, 

1 The History of the Church Missionary Society , by Eugene 
Stock, 3 vols. A wonderful and intensely interesting record of 
God s leading and blessing. There is an admirable abridgment 
;u a shilling volume, One Hundred Years, A Short History. 


when Mr. Moody s visit to Cambridge resulted in 
the powerful conversion of a number of students. 

" There are now devoted clergymen and laymen, both 
at home and abroad, who owe their own selves to that 
visit of Mr. Moody s. The C.M.S. owe a whole succes 
sion of missionaries to the influences of that period. . . . 
One of the most important events of the period was, both 
a fruit, indirectly, of Moody s work, and a fruitful parent 
of other and larger movements. This was the going 
forth of the famous Cambridge Seven to China. The 
influence of such a band of men going to China as 
missionaries was irresistible. No such event had occurred 
before, and no event of the century has done so much to 
arouse the minds of Christian men to the claims of the 
field and the nobility of the missionary vocation. The 
gift of such a band for truly it was a gift from God was 
a just reward to Mr. Hudson Taylor and his colleagues 
for the genuine unselfishness with which they had always 
pleaded the cause of China and the world, and not of 
their own particular organisation, and for the deep 
spirituality which had always marked their meetings. 
And that spirituality marked most emphatically the 
densely-crowded meetings in different places at which 
these seven men said farewell. They told, modestly and 
yet fearlessly, of the Lord s goodness to them, and of the 
joy of serving Him; and they appealed to young men, 
not for their Mission, but for their Divine Master. No 
such missionary meetings had ever been known as the 
farewell gathering at Exeter Hall on 4th February 1885. 
We have become familiar since then with meetings more 
or less of the same type, but it was a new thing then. 
In many ways the C.M.S. owes a deep debt of gratitude 
to the C.I.M. and the Cambridge Seven. The Lord 


Himself spoke through them, and it was by His grace 
that the Society had ears to hear." 

The next influence which the History mentions 
is that of Keswick. Special reference is made to 
the accession of Dr. Handley Moule to the ranks of 
the Keswick speakers. In 1884 he had written 
publicly expressing an opinion unfavourable to its 
teaching, as presented in a book by Rev. E. Hopkins. 
A little later he wrote again, saying that, after 
meeting Mr. Hopkins, he was now convinced that 
the teaching was not inconsistent with his own 
views, and not liable to the criticisms then current. 

" Then followed this striking and touching confession : 
Never, I say it earnestly and deliberately, have I 
heard teaching more alien from Perfectionist error, more 
justly balanced in its statement of possibilities and limits. 
And then, never have I been so brought personally face 
to face with the infinitely important reality of self- 
surrender to the Lord, and the promises of His Divine 
action as the Keeper of the spirit committed to Him ; an 
action which only intensifies the holy work of watching 
and prayer. ... Of personal details I must not speak ; 
it is enough to say that those few days were a crisis never 
to be forgotten in the spiritual life of at least one much- 
needing Christian. " 

And later he wrote 

" 1 was brought, not many years ago, amidst much 
misgiving and unjustified prejudice, to listen for myself 
to what was said at a meeting conducted by Mr. Evan 
Hopkins. He who searcheth the hearts found me out 


indeed that evening, and then, too, He showed me, then 
and there, something of His most gracious power to 
conquer and to keep, in answer to the * confidence of self- 
despair, in a way not known by me experimentally 
before. Who am I that I should speak of it ? But how 
can I be silent ? " 

There is one more event must be noticed, to 
understand how God was preparing the way for the 
accomplishment of His plans. For the first few 
years of its existence, Keswick had no direct con 
nection with missions. When Mr. Eeginald Ead- 
cliffe pleaded for their admission to the programme, 
all he could obtain was the loan of the tent on the 
Saturday. At the next year s meeting an appeal 
from a C.M.S. missionary, asking for Christian 
ladies with private means to come as missionaries 
to the Holy Land, touched many hearts. By 
another year the Chairman of the Convention had 
grasped and enunciated the great principle " that 
Consecration and the Evangelisation of the World 
ought to go together," and missionary meetings were 
included in the official programme. At the Satur 
day meeting of that year a 10 note, sent in by a 
young man " to help to send out a Keswick 
missionary," helped to lay the foundation of the 
fund from which Keswick missionaries have been 
sent forth, and missionaries in connection with 
different societies supported. 


We now return to the History of the Society. 
The year 1885 is spoken of as a memorable one. 
In January 1885 the usual Annual Conference of 
the Association Secretaries was held at the Church 
Missionary Home. 

"At that Conference the spiritual character of the 
meetings held hy Mr. Hudson Taylor and his Cambridge 
recruits was referred to, and the idea was thrown out of 
arranging special gatherings simultaneously in different 
centres, to plead the claims, not of the Society, but of the 
Divine Lord and Saviour to the entire obedience and 
devotion of His servants. The suggestion was not 
warmly welcomed at first. There was a not quite un 
natural feeling that it was rather beneath the dignity of 
the grand old Society to copy the China Inland 
Mission ! But it was this suggestion that bore fruit in 
the February Simultaneous Meetings in 1886 and 1887." 

A weekly prayer-meeting was begun in the 
Church Missionary Home. Doubts were entertained 
whether it would be possible to keep it up regu 
larly. But now the historian writes 

"But who, after fourteen years experience, would 
stop it now ? What should we do without it ? Only in 
eternity shall we know what the Society owes to the 
Thursday prayer-meetings." 

In the same month, a few weeks after the great 
farewell meeting in Exeter Hall to the Cambridge 
band, another meeting for men was held there, 
gathered by the Y.M.C.A. to give the C.M.S. the 
opportunity for pleading the cause of missions. 


"In one respect the meeting marked the commence 
ment of a new aim in missionary meetings. For the 
first time the Society s name did not head the bills. 
The heading was, The Claims of the Heathen and 
Mohammedan World. A small thing in itself, but it 
was the token of a revolution. From that time the 
C.M.S. has striven to raise its meetings above the level 
of an aim to collect money for a Society ; and the whole 
missionary cause in the world has been lifted by that 
simple change on to a higher platform. But let it not 
be forgotten that the example had already been set by 
Mr. Hudson Taylor and the China Inland Mission. 
From them the C.M.S. learned the lesson. 

" We must not leave Exeter Hall without hearing a 
few of Dr. Moule s words. For that meeting was one of 
the most memorable in the whole history of the Society, 
and he tells us why : There never is a missionary meet 
ing but it is or ought to be full of the presence of the 
Lord. But is not this meeting ? Do we not all feel it 1 
What has gathered us together here 1 No mere, however 
sacred, annual invitation, which we expect, but the move 
ment of the Spirit of God visibly in the world and in the 
Church. We are indeed at a time when God is making 
Himself felt in the spirit, in the life, in the faith, in the 
work of men, making Himself felt, not with new energy, 
for it is always the same, but in ways in which we can 
not but trace His blessed hand with peculiar clearness. 
I believe this is a very great evening ; it may be a very 
great evening for many souls here to-night. It is a great 
evening for many a missionary field ; of that I am sure. 
It is a great evening for the worn-out heart, and many a 
faithful missionary will thank God in his distant work 
as he hears of to-night. I believe it is a great evening 


for our dear Church Missionary Society, and, if possible, 
for our yet dearer Church of England, dearer to us, 
nearer to our hearts, more satisfying to our thoughts, 
with every accession that we have of the knowledge of 
our Lord and of His grace and of His power for His 
service ; dear to us, satisfying to us, in its mighty 
doctrine, in its holy order, in its blessed fixity of prin 
ciple, when that is rightly appealed to in its own words, 
and in its glorious largeness and liberty of heart. 

" But, he went on, we are not here to-night to 
praise the Church of England, nor the C.M.S. We are 
in the presence of our King ; let us concentrate our 
thoughts upon Him and upon His will. 

" Dear friends, I would speak myself in the sense of 
His divine presence, the presence which is peace, but 
which is awful solemnity too, and remembering for the 
speaker, as well as for the hearers, that His demand 
upon every one of His servants is " surrender at dis 
cretion " no conditions, no terms, nothing but the 
yielding of our will and of our life to Him to do His 
will in the strength of His might. You know, in the old 
feudal days, when the vassal did his homage to his lord, 
he did this ; he put his hands together, and put them 
within the hands of his lord, in token of absolute sub 
mission to his will and readiness for activity in his work. 
That is the only true position for a Christian s hands, 
the hands and heart and will, the spirit and life the 
only true position ; not one, but both, quite within the 
hands of the Sovereign, the infinitely more than feudal 
Lord, the Despot, the glorious, absolute, unconstitu 
tional Despot of His servants, the infinitely trustworthy, 
infinitely sovereign Lord Jesus Christ. Oh, let me seize 
this moment to say what I had not meant to say, that 


this comes as a personal appeal to-night to every one of us 
here by the fact of the meeting, comes to you young men 
who are here in such masses and multitudes, not merely 
because you are here for a great and interesting occasion ; 
you are here before the unseen, the real, the personal 
Lord Jesus Christ. He is here to you ; He is now speak 
ing to you through this meeting as His voice ; and you 
will have to say something to Him, whatever it is, in 
reply, as to whether for His service, whether at home or 
abroad, whether in the commonest round of the most 
ordinary life till you die, or whether in the high places 
of the field, you are prepared to live as those that have 
put their hands in His, and have recognised distinctly 
that the centre of your life is shifted off self on to Jesus 
Christ, and that you have distinctly laid down under 
neath His feet all those desires to attract notice for 
self s sake, to get praise, even the least item, that shall 
terminate in self. You belong to Him if you are His ; 
you are to live aa those that belong to Him. All your 
gains of every kind are to go into your Master s purse, 
and He is to decide where, and how, and how long you 
are to serve/ 

" Let it be remembered that this speech was delivered 
only six months after that crisis in the speaker s spiritual 
history which was described, in his own words, in our 
84th chapter. Can we not hear in the utterance of 
March the echo of what he tells us he had learned in 
September ? the echo heard also in the exquisite hymn 
he wrote at that very time 

" My glorious Victor, Prince Divine, 
Clasp these surrendered hands in Thine 
At length my will is all Thine own, 
Glad vassal of a Saviour s throne 1 " 


11 But the great subject of thought and prayer as the 
year 1885 was running out its course was the coming 
campaign of Simultaneous Meetings, which, having been 
at first fixed for November, but pushed aside by the 
General Election, was now to be undertaken in February 
1886. The scheme, at first coldly received by the 
C.M.S. circle, had gradually won its way to general 
acceptance; and no less than one hundred and sixty 
clergymen and laymen had promised to be among the 
deputations to the various centres. 

"Every effort was made by letters, papers, and 
articles in the periodicals to instruct the C.M.S. circle 
regarding the object of the campaign, namely, not to make 
collections for the C.M.S., not to push the Society as 
such at all, but to arouse the consciences of Christian 
people to their solemn duty to their Lord and His cause, 
whatever the particular agency they might want to use 
and to help. An extract from one article in the Intelli 
gencer will illustrate the point : 

" * We earnestly hope that the speakers, one and all, 
will deliberately and fearlessly take the highest ground 
in their speeches. The occasion is not one for even such 
passing pleasantries as may legitimately and even advan 
tageously relieve the ordinary meeting. Questions of 
geography, commerce, etc., will be quite out of place. So 
will everything controversial. Mere descriptions of the 
native peoples, their social customs and religious rites, 
will fail utterly of the great object in view. The attitude 
of the speakers before the audience should be such as 
might be expressed in the words, "I have a message 
from God unto thee." The evangelisation of the world 
the greatest of all works in the light of eternity how 
is it to be compassed ? what are its claims upon us ? this 


is the theme for our speakers on this occasion. Such a 
theme does not preclude the personal narrative of a 
missionary, or actual illustrations of any kind from the 
field. We lately heard a lady medical missionary of the 
Church of England Zenana Society tell in the simplest 
way the story of her own work at a drawing-room meet 
ing. She preached no sermon ; she delivered no " dis 
course " ; it was plain narrative, with a very few words 
of appeal at the end. But the tone and spirit and 
language and grouping of facts were such, that we have 
rarely, if ever, seen so deep an impression apparently 
produced. The feeling at the end was not, " That was 
a nice speech," or " How well she did it ! " or " She seems 
a very excellent and earnest person," or even, " Keally, 
it must he a useful Society. I think I must subscribe." 
But it was " Truly this is the Lord s work, marvellous 
in our eyes ; and yet He calls us to share in it ; not one 
of us is exempt ; and, God helping us, we will from this 
day work and pray and testify to others as we have 
never done before." We do not want great displays of 
eloquence at our February meetings, but we want that. 

"The February Simultaneous Meetings were held in 
one hundred and seventy towns in England and Wales ; 
London and Ireland being deferred to be taken separ 
ately. At a preliminary conference Mr. Blackwood said 
that, as in planning the meetings we were in sympathy with 
the Divine purpose, we might be assured of the Divine 
presence, go forward depending on Divine power, and 
expect the fulfilment of the Divine promise. The week 
was an unfortunate one in one respect, namely, that all 
the Bishops were meeting at Lambeth, so that most of 
them could take no personal part. But several did con 
trive to do so, and others wrote sympathetic letters. 


Archbishop Benson, in particular, promised his daily 
prayers through the week for the Simultaneous Meetings/ 
and added one of his many phrases that stick, We 
shall feel the effect. The words are simple enough, but 
they proved the exact truth. For the meetings them 
selves were not all successful ; it was, as a writer ex 
pressed it, a day of small towns, and although from 
more than half the places the report was, Never such a 

meeting before in , yet when one reads those reports 

now, the feeling is, * Was that all ? But most assuredly 
we have felt the effect. The movement as a whole was 
greater than the aggregate of its parts. The simultan- 
eousness of the meetings told. Public attention was 
aroused. Missions were seen to be no mere charity 
asking for money, but to be a great and holy cause de 
manding, and deserving, a front place in the Church s 
thoughts and in the thoughts of every Christian. 

" Lastly, we come to another of the pre-eminently 
important events of the year 1887 the adoption of the 
Policy of Faith. 

"It was on this wise. The remarkable missionary 
meeting at the Keswick Convention in the July of that 
year was noticed earlier. Its influence on the Society s 
employment of women missionaries we shall see here 
after. But on the Monday following that memorable 
Saturday, Mr. Webb-Peploe and Mr. James Johnston of 
Lagos returned to London, and at the ordinary C.M.S. 
Committee meeting on the Tuesday, informed the Society 
of what they had seen and heard. A solemn impression 
was produced, and earnest prayer was offered that God 
would guide what might possibly turn out to be an 
important missionary impulse and guide the Society 
also in its relations to the spiritual movements of the 


day. After the vacation, the General Committee again 
reviewed the position, in the light of a report from the 
Estimates Committee, warning the Society that candi 
dates were multiplying faster than funds. The dis 
cussions on both occasions were conducted with much 
gravity and reverence, and with an evident desire to 
know and to do the will of the Lord. On the one hand 
it was argued that the work should be limited by the 
funds at the Society s disposal. On the other hand, it 
was urged that the men now coming forward more freely 
were unmistakably men sent by God, and, if so, was it 
not a reasonable faith to claim from Him, in all humility, 
the means to maintain them, and to be assured that He 
would certainly provide them in His own way? Ulti 
mately, after fervent prayer, it was determined to refuse 
no candidate, and to keep back no missionary ready to 
sail, merely on financial grounds. 

" No one knew at the time that this was only revert 
ing to the policy emphatically announced by the com 
mittee in the Annual Report of 1883. That fact was not 
discovered till ten years after this. God was again lead 
ing the Committee by a way that they knew not. Nor 
did anyone dream of what the results would be of this 
decision of 1887. Seven years passed away before they 
were realised. But God gave the Society grace to adhere 
to the resolution, and to trust Him ; and that trust He 
abundantly rewarded, as we shall see by and by. 

" Meanwhile, under a deep sense of the need of such 
special grace, and of diffusing in the C.M.S. circle a 
spirit of humble faith and unreserved dedication to 
Christ s service, it was arranged to hold a Whole-Day 
Devotional Gathering in Exeter Hall. This gathering was 
held on llth January 1888. There were three meetings. 


" Of the six speakers, four were of the most prominent 
Keswick leaders. The three subjects of the day were 
Spiritual Shortcomings, Spiritual Possibilities, and Spir 
itual Determinations. To not a few who were present, all 
day it was a day of much spiritual instruction and profit. 
The Committee had invited their friends to humble them 
selves before God for all shortcomings and mixed motives 
and lack of zeal and love, to consecrate themselves 
solemnly to His service, and to plead for His rich blessing, 
and to that invitation a heartfelt response was given. 

"So we close the record of those three memorable 
years. It is the Lord s doing, and it is marvellous in our 

The fact that of the six speakers four were of 
the Keswick leaders Messrs. Handley Moule, Webb- 
Peploe, C. A. Fox, and E. Hopkins proves how 
closely the movement for the deepening of spiritual 
life at Keswick, and the quickening of the mission 
ary spirit in the Society, were allied. It proclaims 
as with trumpet voice the great truth, that, if the 
Church is to be aroused to do her duty towards the 
evangelisation of the world, there must not only be 
the missionary appeal, but that living experience 
of the Spirit s power which will fit the speakers for 
appealing to the right motive, and the Christian 
Church for yielding to it personal and whole 
hearted devotion to Jesus Christ and His service. 

In coming to the year 1890 the historian 

"This History has dwelt before upon the influence of 


the Keswick Convention on the Society, and it is another 
indirect result of that influence which must now be 
noticed. In July 1890 it so happened that several 
evangelical clergymen who had been supposed to stand 
rather aloof from the Keswick movement were present at 
the Convention for the first time, the most of them as 
listeners. A conversation on the needs of the C.M.S. led 
to a private Conference, at which were also present some 
of the Convention leaders, who were also supporters of the 
Society. The result was the drawing up of a letter to be 
sent to the C.M.S. Committee, which was signed by those 
present, and dispatched by those present to Mr. Wigram 
in London. This document came to be known afterwards 
as The Keswick Letter, though it in no way emanated 
from the Convention, but from a band of tried friends of 
the Society only. No doubt, however, it was inspired by 
the influence of the solemn and stirring meetings which 
had been taking place. The Voice of the Lord had been 
very plainly heard that week. The sin of limiting the 
Holy One of Israel, the claims of Christ upon all that 
His people are and have, the mighty possibilities of a 
faith that rests not on man, but on Him alone, had all 
been set forth before the assembled crowds with great 
power, and the application was obvious, not to individual 
lives only, but also to the work of the Church in the world. 
In that sense, the term Keswick Letter was correct. 

" The letter called attention to the pressing needs of 
India, the recent appeal for China sent home by the 
Shanghai Missionary Conference, and the African tribes 
discovered in Mr. Stanley s latest journey. The case, 
it said, when viewed in all lights, is so startling that it 
justifies an advance on a large scale under the directing 
hand of God, and it proceeded to suggest the issue of an 


appeal for one thousand missionaries within the next few 
years. No period was named; some said By the 
centenary ; others an even shorter time ; but the letter 
itself left this open. We are far, the letter added, 
from desiring that the standard of spiritual life and 
teaching should be lowered; on the contrary, we urge 
that no one should be accepted for any department of the 
work who has not given proof of a desire to seek souls, 
and of a power to win them to Christ. The letter was 
dated the 25th; it was received by the C.M.S. Committee 
by the 29th. A grateful and cordial resolution was at 
once passed, and further consideration deferred until after 
the recess. Meanwhile critics and objectors quickly 
made their views known. What would become of the 
home-heathen if everybody went abroad? It did not 
seem to occur to the propounders of this question that, 
supposing one thousand of the five thousand parishes 
contributing to the C.M.S. to be earnest supporters, the 
letter asked only for one worker from each parish ! In 
truth, the utter failure of some evangelical churchmen to 
see the enormous disproportion of workers devoted to 
home work in comparison with foreign work, was never 
more sadly conspicuous. 

" In October the committee set to work, making careful 
inquiries into the needs, and appointing sub-committees 
to consider suggestions. In December, many friends 
having asked for a more definite expression of the 
Committee s opinion regarding the suggestion of one 
thousand missionaries, they adopted a string of important 
resolutions on the general outlook of the missionary 
enterprise, the urgent need of labourers, and the duty of 
scrupulously maintaining a high standard in the accept 
ance of candidates, while they affirmed that if the 


Church s responsibilities to her Divine Head were duly 
recognised by the tens of thousands of members of the 
C.M.S., they would not rest satisfied with sending out 
only one thousand additional workers. 1 

" It cannot be said that these appeals led to any speedy 
and definite result. Nor can it be said that the thought 
of the thousand missionaries remained long in the mind 
of the Committee, and its fulfilment watched. Neverthe 
less the Lord Himself had His own purposes, which were 
ripening though scarcely noticed. Before the Centenary 
Year opened, 1899, more than eight hundred names had 
been added to the roll clergymen, laymen, wives, and 
single women, and all probabilities point to the number of 
one thousand being exceeded before ten years have elapsed 
since the Keswick Letter was written. This would be 
three times the number added in the preceding years. 

" After a statement of how the Keswick Letter had led 
to the adoption of the system of appropriated contribu 
tions, by which many thousands of pounds had been 
added to the Society s income yearly in the year ending 
March 1898, 5700 the historian adds: The Keswick 
Letter of 1890 did, directly or indirectly, a greater work 
than even its signatories expected. It was, in fact, 
merely an instrument in God s hand for setting in motion 
or giving an impetus to certain influences, which have 
had a large share in the recent progress of the C.M.S. In 
all its advances the Society may well say with St. Paul, 
4i Yet not I, but the grace of God which was with me." " 

Before laying aside the History of the Society, 
just one more paragraph from its closing chapter 

1 In the C.M.S. Report for 1901 we read: "The number of 
additional workers sent out in the ten years was exactly om 
thousand and two.* 


" We have learned in our long survey that missionary 
advance depends upon spiritual life. Evangelical Ortho 
doxy is powerless in itself to spread the gospel. Unim 
peachable Protestant teaching in the pulpit, and the 
plainest of church services, may be seen in combination 
with entire neglect of the Lord s great Commission. Let 
the Holy Ghost Himself stir the heart and enlighten the 
eyes, and the conversion of the unconverted becomes a 
matter of anxious concern. And so we have seen in these 
pages how much the modern development of missions 
owes to the spiritual movements of the day. In a word, 
Consecration and the Evangelisation of the World go 
together. The latter depends upon the former. This 
History has shown us how the missionary impulse a 
hundred years ago sprang from the Methodist Eevival ; 
how the early German missionaries were the fruit of the 
Pietist movement on the Continent; how the recent 
growth of missionary zeal in the Church of England is 
due in no small degree to the influence of an American 
evangelist, and a free-lance China missionary, neither of 
them a member of the Church. God has shown us that 
He is a Sovereign, and that He works according to His 
Will, sometimes by means of the most unlikely instru 
ments because it has pleased Him to fill those instru 
ments with His Spirit." 

We have seen in the story of Dr. Moule, in the 
Keswick Letter, in the prominent place given to 
Keswick speakers at some of the turning-points in 
the History of the C.M.S., how close was the con 
nection between the Keswick Movement for the 
deepening of the spiritual life and the quickening 
missionary life and enthusiasm in the Society. God 


does not stereotype movements and methods through 
which He sends blessing. But He would have His 
children in each case learn what the secret source 
of the blessing was. What was the power in the 
case of the Keswick Convention, and the blessing 
it wrought ? The answer may be found in the 
expression the Deepening of the Spiritual Life. 

No one can understand the value of Keswick 
who does not give full weight to the deep sense in 
many believers of a lack in the spiritual life, and the 
faith that a definite deepening and strengthening of 
it is possible. The consciousness of that lack was 
generally felt in connection with the painful 
experience of the power of sin in daily life. The 
memoirs of the first originator of the Convention, 
Canon Battersby, and of the latest and youngest acces 
sion to its platform, Eev. G. H. C. M Gregor, both 
prove this. They were both men of marked godli 
ness in life and devotion to their Master s work. 
But there was always a secret dissatisfaction and 
self-condemnation. How was it, they asked, that 
temper, selfishness, worldliness so often gained the 
upper hand, and robbed the soul of its peace ? All 
their struggles and prayers appeared vain ; deliver 
ance appeared impossible. They heard men testify 
of having been once in the same state, but having 
found that it was owing to their not knowing 
Christ s full power to save. They were told that 


there was a deliverance from the power of sin 
which Christ can give, not as a removal of the 
sinful taint out of the nature, but in virtue of His 
own presence and keeping power. As they listened 
they saw how little they had believed in that power 
of Christ as a real continual experience. They saw 
in God s word that it was what Christ could do and 
would do, and that on their part nothing was needed 
but a new and now, in the assurance that He would 
fit for it, a full surrender to His keeping and 
service. They yielded, they believed, they intrusted 
themselves in a way they had never known before, 
and they testified that Christ was faithful, and 
brought them into a life of communion, of peace 
and strength in His own keeping, that they had 
never known before. And it was the living testi 
mony of these and many others that gave the 
Keswick platform its wonderful attractiveness and 
power. Men stood there as living witnesses to the 
power of Christ to save from the power of sin in 
daily life. 

Around the three words, Sin, Faith, Consecra 
tion deep conviction of sin was often the first 
sign that the teaching was laying hold the whole 
Keswick teaching continually circles. George 
M Gregor wrote from Keswick 

" I have learned innumerable lessons, principally 
these : my own sinfulness and shortcoming. I have 


been searched through and through, and bared and 
exposed, and searched by God s light. And then I have 
learned the unsearchableness of Christ. How Christ is 
magnified here, you can have scarcely any idea. And I 
have learned the absolute necessity of obedience. Given 
obedience and faith, nothing is impossible." 

Speaking of his nervous temperament, manifesting 
itself in quick temper, and the thought that it is a 
cross to be borne, his biographer says 

"At Keswick he learnt to think differently about 
this. There he learned, as never before, to understand 
that yielding to any evil tendency, however deeply 
rooted in one s nature, were it hereditary twenty times 
over, is Sin. And God does not mean His children 
to live in any kind of sin, or of yielding to sin. He calls 
men to holiness, and when He so calls He does not mock 
them by impossibilities. In his season of self-abasement 
at Keswick, Mr. M Gregor had a special sense of the evil, 
and made a special confession to God of this besetting sin 
of temper. And when after these days of consecration he 
left Keswick, certainly, to a large extent, the evil temper 
was left behind. From that time he was really, in this 
respect, a different man." 

Paul wrote of the Corinthians that, because there 
was among them strife and division, they were still 
carnal and not spiritual. One chief mark of the 
desire to be truly spiritual is the desire not to sin, 
to be delivered from the common sins of which the 
average Christianity is so tolerant. When this 
desire ripens into faith the soul is brought into an 


altogether fresh and much clearer consciousness o! 
Christ s power to save, and learns how broad and 
deep is the meaning of faith, as it lives by the faith 
of Him who loved and gave Himself, and now lives 
in us, and is Himself our Keeper. The new ex 
perience of what Christ has done for oneself leads 
to a larger trust in what He can do for others, and 
gives a point and a courage in testifying of Him, 
which brings a new tone into a man s preaching or 
speaking. Christ becomes more distinctly the 
centre of all thought and all work, at once the 
source, the subject, the strength of all our witness. 
With this the claim of Christ and His service to 
our devotion and loyalty and entire surrender 
becomes clearer, and it is seen that entire consecra 
tion, which at conversion was scarce understood, is 
at once our simple duty and our highest privilege. 
And work for Christ, or rather a life wholly given 
up to live for Him and for the souls He loves, 
becomes the unceasing aim of the liberated soul 

In its teaching of these truths Keswick is 
naturally led to lay emphasis on the mighty saving 
power of Christ, on the sin of limiting Him, on the 
call to honour Him by an unbounded trust, and on 
His claims to a life wholly devoted to His will and 
service. The transition from the thought of faith 
and consecration, as related to personal blessing, to 
their application to a life given up to winning souls 


to the Saviour, is simple and sure. And many 
have found that what at first was sought for the 
sake of personal blessing, becomes the power for 
living to be a blessing to others. And so the 
deepening of the Christian life becomes the 
power of a new devotion to missions and the 
Kingdom of our Lord. 

It is this thought that the story of the C.M.S. 
teaches. This is the lesson the whole Church of Christ 
may learn from it in its search after the kQy to the 
missionary problem. Many can never attend a Con 
vention. It may appear difficult or impossible to move 
our large churches or societies simultaneously, so as to 
get the life really deepened and fitted for the tremen 
dous work that has been undertaken in the name of 
this generation. Let the beginning be made with 
single congregations. Let the pastor learn and teach 
that all failure in caring, and giving, and praying, and 
living for missions, is owing to a feeble superficial 
spiritual life. Let him call upon his people to 
follow him as he seeks to lead them to a deeper 
spiritual life. Let him speak of sin, and Christ as 
a Saviour from it ; of faith in Christ as able to do 
more than we have experienced or expected ; of 
entire consecration, the giving up of our will and 
all we have, to be wholly under the control of our 
Lord, as the only door to abiding happiness and to 
true service. Let him plead with his people, by 


the love and honour of Christ, by the need of the 
heathen, by the inconceivable privilege of being 
made the channel of the Divine life to the souls of 
men, to come and be whole-hearted for Christ. Let 
him speak of work for Christ among those near or 
far off as the one thing by which we can prove our 
faith and love. Let him gather the people to pray 
for the Holy Spirit s working in themselves to fit 
them for mission work. Let him encourage the 
faith that, to hearts that give themselves in sim 
plicity to their Lord, expecting His guidance, He 
will show what He would have them do. As the 
deepening of the spiritual life and the devotion to 
mission work are together sought after, the one will 
react on the other, because both have their root in 
Jesus Christ Himself, revealed afresh as Saviour 
and Lord. 

When such a new revelation of Christ takes 
place, and a new relationship is established, prayer 
becomes the spontaneous turning of the soul, or of 
a company of believers, to Him who has proved His 
power to them, and from whom they know that the 
power will come for all they have to do, and on all 
the work that is done. For the sad complaint of lack 
of time or heart for much prayer, for the vain call to 
more prayer, there is but one cure the deepening 
of the spiritual life. The missionary problem is a 
personal one. Lead men to the deliverance there is 


in Christ from the half-hearted, worldly life in which 
they have lived, back to the " first love " of a personal 
attachment and devotion to the living, loving Christ, 
and to see that there is no life worth living but 
that of devotion to His kingdom, and prayer, secret 
and united, will flow, and the blessing it draws down 
from heaven will prepare the Church to labour as 
it has never yet done, and to see blessing above all 
we can ask or think. 1 

1 This very day, as I am reading these pages over regarding the 
connection between the spiritual life and the deepening of mission 
interest, I have a letter from a young minister telling me of such 
blessing received by himself and his people during the ten days of 
united prayer between Ascension and Whitsunday. He writes : 
Personally, the blessing has been great too. As never before we 
understood the acceptance of the Holy Spirit by faith." And then 
he adds later on : " Part of the blessing received is an altogether 
new and deep interest in missions. Hence my first sermon after 
Whitsunday was a mission one. Through the power of the Spirit 
more than one has been convinced of our terribly sinful state in 
doing next to nothing for that glorious work. " 

The missionary problem is a personal one. Seek the deepening 
of the spiritual life, and missionary consecration will follow. 


Cfjina Inland JHissfon 
anfc tfje $otoer of JSeltefring $rager 

IN the New York Conference, the China Inland 
Mission was more than once mentioned. Under 
the leadership of one man of faith God had, in the 
course of thirty years, led out 600 missionaries 
into the field, without any guarantee for funds for 
their support beyond what God might give in 
answer to believing prayer. We have already 
seen how strongly the historian of the C.M.S 
speaks of the blessing that Society owes to the 
China Inland Mission in stirring it to give the 
Policy of Faith a large place in its work. If the 
Church at large is to profit by the example, it is 
well that all Christians who take part in the sup 
port of Missions should know what was the secret 
of its power. There need be no copying of its 
methods and organisation. There is urgent need 
everywhere throughout the Church of learning 
from every side what the way is in which the 



power of God can be brought into our mission 

At the New York Conference Mr. Hudson Taylor- 
spoke of the source of power for Christian missions, 
and gave an instance of what the power of believing 
prayer is. I quote at some length from his speech 

" God Himself is the great source of power. Power 
belongeth unto God. . . . Further, God s power is avail 
able power. We are a supernatural people, born again by 
a supernatural birth, kept by a supernatural power, sus 
tained on supernatural food, taught by a supernatural 
Teacher from a supernatural book. We are led by a 
supernatural Captain in right paths to assured victories. 
The risen Saviour, ere He ascended on high, said to His 
disciples, Ye shall receive power when the Holy Ghost 
is come upon you. Not many days after this, in answer 
to united and continued prayer, the Holy Ghost did come 
upon them, and they were all filled. Praise God, He 
remains with us still. The power given is not a gift from 
the Holy Ghost. He Himself is the power. To-day 
He is as truly available and as mighty in power as He 
was on the day of Pentecost. But has the whole Church 
ever, since the days before Pentecost, put aside every other 
work and waited for Him for ten days, that that power 
might be manifested ? Has there not been a source of 
failure here? We have given too much attention to 
methods and to machinery and to resources, and too 
little to the Source of Power the filling with the Holy 
Ghost. This, I think, you will agree with me, is the 
great weakness, has been the great weakness, of our ser 
vice in the past, and, unless remedied, will be the great 
weakness in the future. We are commanded to be filled 


with the Spirit. If we are not filled, we are living in 
disobedience and sin, and the cause of our sin is the cause 
of Israel s sin of old the sin of unbelief. 

" It is not lost time to wait upon God. May I refer 
to a small gathering of about a dozen men in which I was 
permitted to take part some years ago, in November 1886. 
We in the China Inland Mission were feeling greatly the 
need of Divine guidance in the matter of organisation in 
the field and in the matter of reinforcement, and we 
came together before our Conference to spend eight days 
in united waiting upon God, four alternate days being 
days of fasting as well as prayer. This was November 
1886 when we gathered together; we were led to pray 
for a hundred missionaries to be sent out by our English 
Board in the year 1887, from January to December. And, 
further than this, our income had not been elastic for some 
years ; it had been about 22,000 ; and we had, in connec 
tion with that Forward Movement, to ask God for 10,000, 
say $50,000, in addition to the income of the previous 
year. More than this, we were guided to pray that this 
might be given in large sums, so that the force of our 
staff might not be unduly occupied in the acknowledg 
ment of contributions. What was the result? God sent 
us offers of service from over six hundred men and women 
during the following year, and those who were deemed 
to be ready and suitable were accepted, and were sent out 
to China; and it proved that at the end of the year 
exactly one hundred had gone. What about the income ? 
God did not give us exactly the 10,000 we asked for, 
but He gave us 11,000, and that 11,000 came in eleven 
contributions : the smallest was 500, say $2500, the 
largest was $12,500, or 2500. We had a thanksgiving 
for the men and the money that were coming in Novem- 


ber 1886, but they were all received and sent out before 
the end of December 1887. 

"The power of the living God is available power. We 
may call upon Him in the name of Christ, with the 
assurance that if we are taught by the Spirit in our 
prayers, those prayers will be answered." 

Where and how had the secret of such believing 
prayer been learnt ? Was it a gift bestowed by the 
Divine favour on a chosen one, which others cannot 
expect to receive ? or was it the result of training 
and practising, the reward of faithfulness in little 
things, to teach us that we too can walk in the same 
path ? It was indeed a gift, as every grace is a gift 
of God bestowed in different measure as He pleases. 
But it was at the same time the outcome of a life 
of trial and obedience, by which the gift that had 
been but as a little, hidden, unconscious seed had 
been developed and had grown strong, that all God s 
children might be encouraged to walk in his foot 
steps, in the assurance that to each one in his 
measure the path of prevailing prayer stands open. 
Listen to the story of how it was learnt : 

" Not many months after my conversion, having a 
leisure afternoon, I retired to my chamber to spend it 
largely in communion with God. Well do I remember 
that occasion. How, in the gladness of my heart, I poured 
out my soul before God ; and, again and again confessing 
my grateful love to Him who had done everything for 
me, who had saved me when I had given up all hope 


and even wish for salvation, I besought Him to give me 
some work to do for Him, as an outlet for love and 
gratitude : some self-denying service, no matter what it 
might be, however trying or however trivial something 
with which He would be pleased, and that I might do 
directly for Him who had done so much for me. Well 
do I remember, as in unreserved consecration I put my 
self, my life, my friends, my all upon the altar, the deep 
solemnity that came over my soul with the assurance 
that my offering was accepted. The presence of God 
became unutterably real and blessed ; and though but a 
child of fifteen, I remember stretching myself on the 
ground, and lying there silent before Him with unspeak 
able awe and unspeakable joy. For what service I was 
accepted I know not; but a deep consciousness that I 
was no longer my own took possession of me, which has 
never since been effaced. Within a few months of this 
time of consecration the impression was wrought into my 
soul that it was in China the Lord wanted me." 

Consecration is ever the outcome of a powerful 
conversion, and the secret of a life in which power 
in prayer and faith are to be acquired. Some are 
inclined to look upon it as an attainment and an 
end : its true value consists in its being a beginning, 
a putting oneself into God s hands to prepare for 
His service. It is only the entrance into the higher 
class of the school where God Himself teaches how 
He would be served. 

Hudson Taylor had still much to learn ere he could 
become the man of faith who could be a witness to 
what God can do. In thinking of going to China 


he felt that he wanted to do so in faith, trusting 
God for the supply of his needs. If he was to trust 
Him there, why not learn to trust Him in England ? 
Failure in China might be fatal : he would ask God 
to teach him at home how to walk in faith. He 
resolved, though in receipt of a salary as a doctor s 
assistant in the dispensary, never to ask for it when 
due : he would learn to trust God for it. He under 
stood the command, " Owe no man anything," to be 
meant literally : however great his need might be, he 
would speak to none but God about it. Two stories 
out of his experience at this time show the schooling 
through which his faith was trained. 

" At Hull my kind employer, busily occupied, wished 
me to remind him when my salary became due. I deter 
mined to ask God to bring the fact to his recollection, and 
so encourage me by answering prayer. At the end of a 
certain quarter, when my salary was due, one Saturday 
night I found myself possessed of only a single coin one 
half-crown piece. Still I had hitherto had no lack, and I 
continued in prayer. 

" That Sunday was a very happy one. After Divine 
service in the morning, the rest of the day was filled with 
gospel work in lodging-houses in the lowest part of the town 
as usual. It seemed as though heaven had begun below. 
After my last service at ten o clock that night, a poor man 
asked me to go and pray with his wife, as she was dying, 
and the priest had refused to come without a payment of 
one shilling and sixpence, which the man could not pro 
duce, as the family were starving. It flashed into my 


mind at once that all the money T possessed was the 
solitary half-crown, and that it was in one coin, and, 
moreover, that though I had gruel sufficient for supper 
and for breakfast, I had nothing for dinner the next day. 

" At once there was a stoppage of the flow of joy in my 
heart. Instead of reproving myself, I began to reprove 
the poor man. I found he had applied to the relieving 
officer, and had been told to come at eleven the next 
morning ; but he feared his wife might not live through 
the night. Ah, thought I, if only I had two shillings 
and a sixpence instead of this half-crown, how gladly would 
I give these poor people one shilling ! The truth of the 
matter was that I could trust God plus one shilling and six 
pence, but could not trust Him only, without any money. 

" My conductor led me into a court where, on my last 
visit, I had been roughly handled. I followed up a 
miserable flight of stairs, and into a wretched room, and 
oh, what a sight presented itself to us ! Four or five 
starved-looking children stood about, and on a wretched 
pallet lay the poor mother, with a tiny babe, thirty-six 
hours old, moaning at her side. Ah/ thought I, if I 
had two shillings and a sixpence instead of half a crown, 
how gladly would I give one shilling and sixpence of it. 
Still unbelief prevented me from relieving their distress 
at the cost of all I possessed. 

" Strange to say, I could not comfort these poor people. 
I told them not to be cast down, for they had a kind, 
loving Father in heaven ; but something said to me, You 
hypocrite, speaking about a kind, loving Father when you 
are not prepared to trust Him without half a crown ! I 
was nearly choked. If I had only had a florin and a six 
pence ! but I was not yet ready to trust God without the 


" In those days prayer was a delight to me ; and I tried 
to pray, but when I opened my lips with Our Father 
which art in heaven, prayer seemed a mockery, and I 
passed through such a time of conflict as I have never 
experienced before or since. I arose from my knees in 
great distress of mind. 

" The poor father turned to me and said, Sir, if you 
can help us, for God s sake, do ! and the word flashed 
into my mind, * Give to him that asketh of thee ; and in 
the word of a king there is power. Slowly taking the 
half-crown from my pocket, I gave it to the man, saying 
that I was giving him my all, but that God was really 
a Father and might be trusted. All the joy came back 
to my heart, and the hindrance to blessing was gone 
gone, I trust, for ever. 

" Not only was the woman s life saved, but I was saved 
too. My Christian life might have been a wreck had 
the striving of God s Spirit not been obeyed. As I went 
home, my heart as light as my pocket, the lonely streets 
resounded with a hymn of praise. As I knelt at my bed 
side, I reminded the Lord that he who giveth to the poor 
lendeth to the Lord ; and with peace within and peace 
without, I spent a restful night. 

" Next morning, at breakfast, I was surprised to see my 
landlady come in with a letter in her hand. 1 could not 
recognise the handwriting or the postmark, and where it 
came from I could not tell. On opening the envelope I 
found, inside a sheet of blank paper, a pair of kid gloves, 
and as I opened them, half a sovereign fell to the ground. 
1 Praise the Lord ! I exclaimed ; * four hundred per cent, 
for twelve hours investment ! How glad the merchants 
of Hull would be to lend their money at such a rate ! 
I then and there determined that a bank which could not 


break should have my savings, a determination I have 
not yet learned to regret." 

A second trial of faith occurred some days later. 

" This remarkable deliverance was a great joy to me, 
but still ten shillings will not go very far, and the larger 
sum still remained due to me. I continued pleading with 
God that He would graciously remind my employer that 
my salary was overdue. It was not the want of money 
that troubled me, but the thought in my mind was this : 

I Can I go to China ? or will my want of faith prove an 
obstacle to this much-prized service 1 

" When Saturday evening came, a payment was due to 
my landlady. Ought I not, for her sake, to speak about 
the salary ? I gave much time on Thursday and Friday 
to earnest wrestling in prayer with God, and by Saturday 
morning I received an assurance that to wait God s time 
was best. Sol waited, my heart at rest and the burden gone. 

" That afternoon, as I was watching a pan in which a 
decoction was boiling, the doctor came in from his rounds, 
and, as he was wont, began to speak of the things of God. 
Suddenly, without any introduction, he said, By the 
bye, Taylor, is not your salary due again ? My emotion 
may be imagined ! I told him, as quietly as I could, that 
it was overdue some little time. How thankful I felt ! 
God had surely heard my prayer. Presently he continued, 

I 1 am so sorry you did not remind me, for I sent all the 
money I had to the bank this afternoon; otherwise I 
would pay you at once. It is impossible to describe my 
revulsion of feeling, and I was glad to get away without 
the doctor perceiving my emotion. 

" I then sought my little sanctum, and poured out my 
heart before the Lord, till calmness and even joy were 


restored to me. I felt that God was going to work in His 
own way. 

" That evening was spent in preparing for my work on 
the morrow, and it was about ten o clock before I got 
ready to go home. There seemed no help for that night ; 
perhaps on Monday God would interpose for me. Just 
as I was leaving, I heard the doctor come in, laughing 
heartily to himself. Entering the surgery, he asked for 
his ledger, telling me that one of his richest patients had 
just been to pay his bill was it not an odd thing to do ? I 
too was highly amused that a man rolling in wealth should 
come so late to pay a bill which might any time have 
been met by a cheque. The account was duly receipted 
in the ledger, and the doctor about to leave, when he 
suddenly handed me some of the bank-notes, saying, * By 
the way, Taylor, you might as well take these notes, and 
I can give you the balance next week. Again I was left 
to go back to my own little closet to praise the Lord with 
a joyful heart that, after all, I might go to China." 

These two incidents prove what training is 
needed in private ere men are allowed in public to 
become witnesses to the power of faith in God and 
the prevailing prayer for which it fits. They teach 
us that, if our public united mission work is really 
to be a work in which the power of believing prayer 
is to be signally displayed, the faith of individual 
believers must have its roots deeply fixed in true 
consecration to God, and an entire dependence upon 
His mighty power working through us. 

In 1854 Mr. Taylor left England for China, 
After labouring for five years he was compelled to 


return home on account of failing health. During 
his stay at home he prayed much for five labourers 
to go to Ningpo, where he had been stationed. 
Part of the time was spent in bringing out a 
revised New Testament in the dialect of the people 
among whom he had lived, with references. He 
tells how, in doing this work, he only thought of the 
use it would be to the native Christians. He dis 
covered later on, that, had it not been for that time 
of close intercourse with God s word, he would 
have been quite unprepared to form a mission like 
the C.LM. 

:c In the study of that Divine Word I learned that to 
obtain successful workers, not elaborate appeals for help, 
but first earnest prayer to God to thrust forth labourers, 
and secondly the deepening of the spiritual life of the 
Church, so that men should be unable to stay at home, 
were what was needed. I saw that the apostolic plan 
was not to be concerned about ways and means, but to 
go and do the work, trusting in His sure word who has 
said, Seek ye first the kingdom of God and His 
righteousness, and all these things shall be added unto 
you. " 

The more Mr. Taylor prayed and studied God e 
word and the needs of China, the utter helplessness 
of its heathendom began to weigh as a heavy 
burden on his mind. A request came to him to 
write a series of articles for a missionary magazine, 
As he wrote them he began to feel how terrible 


that need was, and how utterly the Lord s last 
command was being ignored by His Church. The 
careful study of the whole subject brought out how 
there were eleven vast interior provinces, each with 
its tens of millions, without a single resident Protes 
tant missionary. Gradually the truth dawned upon 
him that to overtake the evangelisation of inland 
China a new and special agency was needed. He 
spoke to various representatives of leading mission 
ary societies, but was met by difficulties, either 
financial or political. The money was wanting, or 
it was not possible to penetrate into the interior 
before the country had become more open. Gradu 
ally the thought came, as he felt how little the 
Church had learnt to trust the promises of God, 
" Well, if you see these things more clearly than 
others, why not go forward yourself, and trust God 
to accomplish His purposes through you ? Go 
yourself to inland China. What is to hinder your 
obtaining the men and the means ? " The thought 
raised a controversy in his soul, which gradually 
affected his health. The story is thus told : 

" I saw," Mr. Taylor says, " that in answer to prayer 
the workers needed would certainly be given, and their 
support secured, because asked for in the precious name 
of Jesus, which is worthy ; but there a trembling unbelief 
crept in. 

" Suppose that workers are given/ I asked myself 
doubtfully, and that they succeed in reaching inland 


China : what then ? Trials will come, and conflicts such 
as they have never dreamed of at home. Their faith 
may fail, and they may even be tempted to reproach one 
for having brought them into such a plight. Have I 
strength and ability to cope with such difficulties as 
these 1 And the answer, of course, was always No ! 

" It was just a bringing in of self through unbelief, the 
devil getting one to feel that while faith and prayer 
might lead one into the dilemma, one would be left to get 
out of it as best one might. And I failed to see that the 
Power that gave the labourers would be quite sufficient 
also to sustain them, under any circumstances, no matter 
how trying. 

" Meanwhile the awful realisation was burned into my 
very soul that, a million a month, in China the heathen 
were dying without God. If you would pray for 
preachers/ came the dread conviction, they might have a 
chance of hearing the glorious gospel ; but still they pass 
away without it, simply because you have not faith to 
claim for them heralds of the Cross. " 

Week after week the conflict went on, until the strain 
became so intense that sleep almost forsook him, and it 
seemed as if reason itself must fail. Rest was impossible 
by day or night. The thought of China s millions was 
always before his mind, and of what the gospel might 
bring them of blessing if only they could come in contact 
with it. And yet he could not yield and accept the 
position and responsibility that would have ended all the 

"How inconsistent unbelief always is!" Mr. Taylor 
continues. " I had no doubt that if I prayed for fellow- 
workers they would be given me. I had no doubt that 
in answer to prayer the means for our going forth would 


also "be supplied, and that doors would be opened in un- 
reached parts of the Empire. But I had not then 
learned to trust God fully for keeping power and grace 
for myself, so that it was not to be wondered at that I 
found a difficulty in trusting Him to keep any others 
who might be led to go out with me. 

"Yet what was I to do? The feeling of blood- 
guiltiness became more and more intense. Simply 
because I refused to ask for them, the labourers did not 
come forward, did not go out to China ; and every day 
tens of thousands in that vast land were living and dying 
with no knowledge of the way of salvation." 

The burden upon his mind began to tell upon Mr. 
Taylor s health, and he went down to Brighton, at the 
invitation of a friend, to take a rest at the sea. 

When Sunday morning came, hundreds of happy 
church-goers thronged the streets, but Mr. Taylor could 
only think of the need of the vast land to which his life 
was given. 

"More than a thousand souls in China," he thought, 
"will be swept into eternity while the people of God, 
with so many privileges, are gathered here in the morn 
ing services to-day ! " 

The incubus of heathendom was upon him, and was 
almost more than his soul could bear. In great distress 
of mind, he left the quiet house and went down to the 
forsaken beach. It was a lovely summer morning ; the 
Lide was out ; and far away upon the silent sands he met 
the crisis of his life, alone with God. 

At first there was no light, and the conflict was intense. 
The only ray of comfort he could obtain was from the 
strange reflection : " Well, if God, in answer to prayer, 
does give a band of men for inland China, and they go 


and reach those distant regions, and they should all die of 
starvation even, they will all go straight to heaven ; and 
if only one heathen soul is saved, it would be well worth 
while ! " But the thought was agony, for still he could 
not see that God, if He gave the labourers, would be sure 
to keep them, even in inland China. 

All at once the thought came, " Why burdened thus 1 
If you are obeying God, all the responsibility must rest 
with Him, and not with you." 

What an unspeakable relief ! 

" Very well," was the immediate, glad reply ; " Thou, 
Lord, shalt be responsible for them, and for me too ! " 
And the burden, from that moment, was all gone. 

Then and there Mr. Hudson Taylor surrendered himself 
to God for His service, and lifted up his heart in prayer 
for fellow-labourers two for each of the inland pro 
vinces, and two for Mongolia. His Bible was in his 
hand, and there, upon the margin of the precious volume, 
he recorded the momentous transaction that had taken 
place between his soul and God. Few and simple are 
the words he uses ; but, oh, how full of meaning ! 

"Prayed for twenty-four willing skilful labourers at 
Brighton, June 25th, 1865." 

" How restfully I turned away when this was done ! 
The conflict was all ended. Peace and gladness filled my 
soul. I felt like flying up the steep hill to the house. 
And how I did sleep that night ! My dear wife thought 
that Brighton had done wonders for me ; and so it had." 

I have quoted thus much of the story of Hudson 
Taylor s inner life, because it reveals to us the secret 
source from whence power for true mission work 
must come. " That the heathen are fellow-heirs and 


fellow-members of the body and fellow-partakers 
of the promise in Christ Jesus through the gospel " 
is a great spiritual mystery, " which in other genera 
tions was not made known unto the sons of men as 
it hath now been revealed unto His holy apostles 
and prophets in the Spirit." Any man can under 
stand the missionary command or the missionary 
argument as Scripture sets it forth, but it needs 
a spiritual mind to apprehend it in its true spiritual 
meaning and power. What Paul writes of it is as 
true now as it was then : " The mystery hath now 
been manifested to His saints, to whom God was 
pleased to make known what is the riches of the 
glory of this mystery among the Gentiles." It 
needs Divine teaching, it needs the revelation of 
the Holy Spirit, to give a true apprehension of what 
is the mystery of God. Mr. Hudson Taylor s ex 
perience shows us how God trains a man to believe 
in Him, to wait on Hun, to give himself up entirely 
to His will and service, however great the difficulty 
may be. The Church needs to learn the lesson, 
our missionary meetings and our mission sermons 
must aim at teaching the lesson, that, as individuals 
give themselves wholly to God to bear the burden 
of the perishing in the faith of His redeeming love- 
He will fit them for being used in the service of 
His kingdom. It was a solemn thing for the Son 
of God to come to save the world : He had to bear 


its sins and to die for it. It is no less a solemn 
thing for us to take part in the work of soul-saving : 
it needs that we, in faith and love, bear the burden 
of souls, and, if need be, give our lives for their sal 
vation. And it needs close intercourse with God, 
and a full surrender to His guidance, to fit us to do 
His work. 

Let me give just one more incident to illustrate 
the way in which Mr. Taylor sought, in his meetings, 
to bring Christians into personal contact with God. 
The first party of twenty-two, including children, 
was ready to go to China, when the following 
incident occurred : 

" In the month of April I was asked to give a lecture 
on China at Totteridge, a village near London, and will 
ingly consented to do so, on condition that there should 
be no collection, and that this should be announced on 
the bills. Mr. Puget, who invited me, and who kindly pre 
sided as chairman, said he had never before heard of such 
a stipulation. He accepted it, however, and the bills 
were issued for May 2nd. 

" With the aid of a large map, something of the extent, 
population, and deep spiritual need of China was pre 
sented to the people, many of whom were much impressed. 
At the close of the meeting the chairman said that at my 
request there had been no collection, but he felt there 
were many present who would be distressed and burdened 
if not allowed to contribute something to the good work 
proposed. He trusted that as this suggestion emanated 
entirely from himself, and expressed the feelings of the 
audience, I should not object to it. I begged, however, 


that the condition agreed upon should not be altered, 
pointing out that the very reason given by the chairman 
was, to my mind, one of the strongest for not making any 
collection. My desire was not that those present might 
be relieved by giving then and there such contributions 
as might be convenient under the influence of present 
emotion, but that each one should go home really bur 
dened with a sense of China s deep need, and go to ask 
of God what He would have them do. If, after thought 
and prayer, they were satisfied that a pecuniary contri 
bution was all He wanted of them, this could be given to 
any society having missionaries at work in China, or might 
be posted to our London address. But perhaps in many 
cases what God was asking was not a money contribution, 
but personal consecration to His service abroad, or the 
gift of a dear son or daughter, more precious far than 

" I added that I thought the tendency of a collection 
was to leave upon the mind the impression that the all- 
important thing was money, whereas no amount of money 
could convert a single soul. The supreme need was that 
men and women filled with the Holy Spirit should give 
themselves to the work, and for the support of such there 
would never be a lack of funds. 

" As my wish was evidently strong, the chairman 
kindly yielded, and closed the meeting. He told me, 
however, at the supper-table that he thought I was sadly 
mistaken, and that some little contributions had been put 
into his hand for the mission. 

" Next morning, at breakfast, my kind host came in a 
little late, and said he had passed a restless night. After 
the meal was over he asked me into his study, and, 
handing me the contributions of the previous evening, 


remarked : I thought yesterday, Mr. Taylor, that you 
were wrong about the collection, but now I am convinced 
you are right. As I considered in the night that stream 
of souls in China, ever passing onward to the dark, I 
could only cry, as yon suggested, " Lord, what wilt Thou 
have me to do ?" I believe I have obtained the guidance 
I sought ; and here it is. He handed me, as he spoke, a 
cheque for five hundred pounds, adding that if there had 
been a collection he would have given a few guineas 
towards it, but that this cheque was the result of having 
spent no small part of the night in prayer. 

" I need scarcely say how surprised and thankful I was 
for the gift. A letter had reached me at the breakfast- 
table that very morning from the shipping agents, in which 
they stated that they could offer us the whole passenger 
accommodation of the Lammermuir. I went, on my way 
home, to see the ship, found it every way suitable, and 
paid the cheque on account. Thus did the Lord encourage 
our hearts in Himself." l 

We are studying the missionary problem. We 
are seeking the answer to its most important ques 
tion How can the Church be spiritually 
quickened to do the work with its whole heart, 
in the power which God can give ? We have 
been trying to learn from those whom God has 
specially used and blessed what the secret of their 
strength is. God has set forth Hudson Taylor 

1 These extracts are taken from The Story of the China Inlatid 
Mission, by M. Geraldine Guinness, 2 vols., one of the most 
instructive of mission narratives. One would hope that either 
an abridgment or a cheaper edition may bring its precious 
teaching to many who have not yet read it. 


as an example of what He can do for a young man 
who gives himself wholly to live by faith in God as 
he seeks to do God s work. We have learnt that 
the missionary problem is a personal one. Hudson 
Taylor s training for fellowship with God was an 
intensely personal one. If the missionary problem 
how to win the world for God is only to be solved 
by each individual believer giving himself personally 
to the work, we may learn from this servant of God 
wherein this personal element consists. 

It is easy to say that it consists in the prevailing 
prayer of faith. But how can every believer be 
trained for this ? The lesson is very clear. We 
have seen the path in which the power of believing 
prayer came to him. He gave himself wholly to 
God s work : this gave him the confidence that God 
would care for him and all his work. Faith cannot 
grow strong except by exercise. Difficulties are the 
exercise-ground of faith : they give it nourishment 
and strength. A believer who does not realise the 
difficulty of mission work, because he is not intensely 
interested in it, cannot taste the privilege of believing, 
persevering, prevailing prayer. We want to train 
every believer to take such an interest in the progress 
of the work of God s kingdom that he may feel and 
bear the burden of its great need, that he may realise 
the impossibility of its being done without God s 
own power, that he may learn to cry for more men 


and money, and the Spirit s power, and the in 
gathering of souls. 

Strong desire, personal interest and effort, faith 
in God s power of working in answer to our prayer : 
these are the conditions of that prevailing prayer, in 
which every believer can have a share. We need, in 
our missionary meetings and sermons, to aim at cul 
tivating this. We need to encourage the humblest 
believer to know that he can do much for God s cause. 
The poor widow did more than she knew by the devo 
tion her gift manifested. Let our mission work not 
only rest on the amount of the gifts we receive, but 
on the spirit of devotion which offers believing prayer 
with them. Let it be seen, in our ministers and 
leaders, in our Churches and societies, that faith in 
God s working, and continual prayer to secure that 
working, is the chief element in our hopes, and the 
Church will become what she should be, and God 
will say to her, " Believest thou ? thou shalt see 
greater things than these." 


Cljurclj of Pentecost 
an& tije 3&olg Spirit 

WE have looked at three cases in which we 
have seen how wonderfully God has led 
His servants in modern times into the secret of 
power and blessing in the mission field. Let us 
now go back to Pentecost, and there see how, in 
the birth of the Christian Church, are revealed 
the great root-principles in which, through all ages, 
it will find the law of its service and its triumph 
over the powers of darkness. 

We have already quoted the words in which Mr. 
Mott appealed to the example of the pentecostal 
Church : 

" It is possible to evangelise the world in this genera 
tion in view of the achievements of the Christians of 
the first generation. They did more to accomplish the 
evangelisation of the world than any succeeding gener 
ation. The persecutions of the first and second cen 
turies attest how vigorously the faith of Christ must have 



been propagated by the first disciples. These achieve 
ments seein very remarkable in the light of the fact 
that at the time of the ascension of Christ the whole 
number of believers did not exceed a few hundreds. In 
studying the secret of what they accomplished, one is 
led to the conclusion that they employed no vitally 
important method which cannot be used to-day, and 
that they availed themselves of no power which we 
also cannot utilise. . . . Think of the remarkable re 
sources the Church of this generation possesses. There 
are not less than 135 million members of Protestant 
Churches. Contrast these with the few thousands con 
stituting the small, unacknowledged, despised sect which 
on the day of Pentecost began the evangelisation of 
the then known world. As we recall the achievements 
of that infant Church, can we question the ability of the 
Christians of our day, were they unitedly resolved to 
accomplish it, so to distribute within the present genera 
tion the gospel messengers and agencies that all mankind 
might have an opportunity to know Christ the Saviour 
and Lord?" 

If this statement be true, and it is true, it 
is a terrible condemnation to the Church of our day 
And if the admission of the truth is to have any 
real influence to stimulate or to guide, it is need 
ful that we take time to come to the deep convic 
tion of wherein the difference between us and them 
consists, and what it is that can enable us truly 
to walk in their footsteps, and do our work as 
they did theirs. Our ascended Lord has not only 
given us His Holy Spirit, but in the men in whom 


He first came to dwell, the living embodiment of 
what He is able to do for us too. It has been 
well said that men become interested not so much 
in abstract ideas, as in individuals who represent 
these ideas. The Church of the first generation 
is given us by God as an example and a pledge 
of what the Holy Spirit can do in men wholly 
possessed by Him. If the Church of our day is 
really to be and do what God desires it to be 
and do, pastors and congregations must be led to 
study the pentecostal pattern, and to be content 
with nothing less than an equal devotion to the 
work of making Christ everywhere known. A 
tree can only thrive and grow strong by abiding 
in the root from which it was born. The mis 
sionary revival we need and pray for within the 
Church, ere it is fitted to do its work aright, 
can only come by a return to Pentecost. The 
end is ever contained in the beginning, and returns 
to the beginning. To know what Pentecost means, 
to have its faith and its Spirit, is the only power 
to evangelise the world in this generation. 

Let us strive to realise our position. The great 
commission was given in connection with Pentecost, 
and its fulfilment was made entirely dependent on it. 
" It behoved . . . that repentance and remission 
of sins should be preached in His name among all 
nations ; but tarry at Jerusalem, until ye be 


endued with power from on high." " Ye shall 
receive power, when the Holy Ghost is come upon 
you, and be My witnesses unto the ends of the 
earth." The pentecostal commission can only be 
carried out by a pentecostal Church, in pentecostal 
power. The charge has been laid against the 
Church of our day, and admitted, that she is not 
what she ought to be. It is vain to think of 
this generation accomplishing the pentecostal com 
mission without a return to the pentecostal state. 
The great and burning question of the missionary 
problem is, How can the Church be brought back 
to the place where the disciples and the early 
Church were, when, in the power of the Holy 
Spirit, they did what no other generation since 
their time has done ? The Church of Pentecost 
was not merely an example and pledge of what 
God could do, leaving it to us to choose if we 
would enjoy the same blessing. Nay, it is much 
more a revelation of God s will as to what His 
Church ought to be, and of what is absolutely indis- 
psnsable if there is to be any real hope of securing 
obedience to the command to bring the gospel to 
every creature. The pentecostal state is the only 
one that satisfies God, the only one that ought to 
satisfy us. 

Like all seed, Pentecost was a fruit too. The 
fruit not only of Christ s work for us on the cross 


and in heaven, but the fruit also of His work in 
the disciples in preparing them for the reception 
of the Spirit. The pastor who would learn what 
the missionary enthusiasm of his ministry ought 
to be, and how he can communicate it to his people ; 
the leader of a mission circle who would fain find 
for his band the full equipment for the service of 
the kingdom ; every believer who would personally 
learn from his Lord the secret of entire devotion 
to His work, of being filled with His Spirit, and 
of winning souls to the knowledge of His love 
must become a learner in the school in which 
Christ trained His disciples. There we find how 
they were fitted to be the vessels and channels of 
the Spirit on earth, when He should have gone to 

The first coming of the Holy Spirit in power 
was to a prepared people. For the Church in our 
day to receive the Spirit in pentecostal power there 
is a need of the same preparation, a giving up 
and forsaking of all that hinders, an emptying and 
a cleansing, a thirsting and waiting and entire 
surrender, to which the blessing of the Spirit s 
power surely comes. 

Let us consider what were the chief elements 
of that training. 

1. There was, first of all, a calling out and separ 
ation from the ordinary interests and claims of 


daily life. The principle that underlies the life 
of all God s great servants in the previous ages 
Abraham and Joseph, Moses and Joshua, David 
and Elijah is a taking out of and setting apart 
of them from their ordinary environment, often 
by persecution and suffering, that they might be 
brought into solitude with God alone, and be free 
and disengaged, from what is otherwise innocent 
or lawful on earth, to listen to the Divine voice, 
to receive the Divine revelation, to be changed 
and fitted by the Divine power for the work 
they had to do. Even so Christ called His dis 
ciples to forsake all, to deny themselves what to 
others might be perfectly legitimate, and to share 
with Him His cross and all it would entail. For 
three years He had them in His training by His 
intercourse, by the sight of what He did, by His 
reproofs and instructions, preparing them to be the 
recipients and the channels of that Holy Spirit 
from heaven, who should come to take the place 
of His earthly presence, and open within them 
His abiding indwelling. In a sinful world sacrifice 
is the law of life and of love. The men whom 
Christ had fitted to become the leaders of the 
pentecostal Church, and to embody in their lives 
His own, with the mind and the life of the Spirit, 
had learnt to give up everything for Christ. As 
their Lord could not give Himself for us without 


sacrificing all, they too had learnt, in giving them 
selves, to part with all for the sake of His service 
and kingdom. In that entire self - abandonment 
of their Lord to one purpose the pentecostal Church 
had struck its roots deep. 

In a time when there is no persecution, when 
money and comfort and Christian civilisation sur 
round us on every side, when it appears to cost 
little to be a Christian, many find it difficult to 
know where the forsaking all to become a disciple 
comes in, or what shape it will assume. We shall 
find the answer if we think of the second great 
element in Christ s training of His disciples. 

2. This was an intense personal attachment to 
Christ, as the chief fruit of their three years inter 
course. When Christ first called them, there was 
something in Him that attracted them and made 
that call irresistible. As Christ drew them without 
their knowing how and why, so He led them by a 
way and to a goal they knew not. They began by 
believing in Him as the Messiah : He led them on 
to know Him as the Son of God, as a Friend, as a 
Master, as a Eedeemer. Of His love to them, or 
theirs to Him, He said little or nothing till the last 
night of His life. Then He opened up to them the 
mystery of His loving them with a Divine love of 
His giving His life for them, of the Father s love 
resting on them, of their loving Him and keeping 


His commandments. It was not the disciples who 
had followed Him with any thought of such an 
aim : it was Christ who had, by His Divine love, 
thus, in the course of His three years training, 
attached them to Himself. It is this intense per 
sonal living attachment to Christ that prepares for 
receiving the Holy Spirit, and brings that pente- 
costal power without which the Church cannot hope 
to conquer the world. 

Here we have the answer to the question at 
the close of our previous paragraph. Detachment 
comes only through a new and stronger attachment. 
As a Christian sees that, though he knows so little 
of his Lord s love, the Lord is ready to lead him 
on to it in a way he knows not, he becomes 
willing to turn away from everything that can 
occupy the heart, and to yield himself, in patient 
obedient discipleship, to the influences of intercourse 
with his Lord. He learns to believe that that 
love can master him. The love of Christ asks and 
claims the whole heart and life. If we are really 
to appeal to our Churches to follow in the footsteps 
of the pentecostal Church, and to claim its power 
and blessing, do let us encourage them to enter the 
school in which Christ trained His disciples. When 
the love of Christ becomes everything to any of us, 
and we yield ourselves to His love, dying for sinners, 
to take possession of us and use us, that love will 


teach us, it will constrain us, to part with all for 
this pearl of great price. Detachment from the 
world, attachment to Christ, are the secrets of 
pentecostal blessing. 

3. Closely connected with this love, as another 
element of preparation for Pentecost, was the 
brotherly love which Christ had taught them and 
wrought in them. He had bound them to Himself, 
but also to each other. Christ ever dealt with 
individual men. He calleth His sheep by name. 
He knows and meets the needs of each. But His 
work does not end there. He makes them members 
of His body. The Divine life is a life of love. He 
leads us into a life of love ; He calls us, His Spirit 
enables us, to love each other as He loved us. His 
own love is to dwell in us, and bind the body into a 
living whole. In this is to be the Church s power to 
convince the world of its Divine origin : a love that 
is supernatural and Divine. The union this love 
gives brings strength to each member, multiplying 
the strength of all by the aid derived from the 
whole body. It was this love that often made 
men say, See how they love one another. It was 
this love, in the unity of the body, that made feeble 
men and women strong to conquer. 

This love was cultivated in close fellowship, both 
in Christ s lifetime and after the Spirit came. It is 
this fellowship of love that is often sadly lacking in 


a congregation or a society. A hundred men con 
tribute to the same collection for mission work, and 
partake of the same Holy Supper, and yet know 
nothing of the interchange of mutual love and 
spiritual fellowship. When we begin to seek 
Christ s Spirit in earnest for our mission work, or 
when we think that His first movings are felt, do 
let us remember that there is no place where the 
Spirit works so surely as when we are gathered 
together with our brethren into the Name of Jesus. 
To speak together of that name and love has more 
to do with our spiritual life than we think. To 
give ourselves to encourage the feeble, to instruct 
the ignorant, to warn the erring, by telling what 
Christ is to us, is one of the sure means of drawing 
down the presence of the Lord, of building the 
separate members into one body, of rousing the 
hope of all and preparing them for that blessed 
outpouring of the Spirit which is indispensable if we 
are to witness for Christ in power. 

4. Is it necessary to speak of faith as one of the 
chief lessons that was needed for the pentecostal 
mission work of the first century and of ours ? It 
was not only in His direct teaching of the disciples, 
but in all He said to others in their hearing, and in 
all the proofs He gave in their presence of the 
indispensable need, of the conditions, of the power 
of faith, that He trained them into the apprehension 


of the place it must have in their life and work, 
We know what faith is. From the first simple faith 
that hears a promise and believes God s word, to the 
faith that enters into full and conscious union with 
our Lord, and abides in Him and does the " greater 
works," faith is ever one of the first conditions of the 
power of the Spirit s working. The pentecostal 
Church received and maintained its blessing and 
power, did its work, endured its sufferings, and 
gained its conquests, all through faith. 

Faith is such a simple thing that many think it 
an easy thing. As the power to overcome the 
world, and cast out Satan, and bring men out of 
darkness into God s light, it is no easy thing. It 
implies the renunciation of self, the crucifixion to 
the world, the ceasing from man with his wisdom 
and his power, and dependence on God alone. We 
speak of faith missions, in which faith, in some one 
of its special aspects is specially prominent. We 
need to emphasise the great truth that all mission 
work is to be faith work. And that, if this is to be, 
we want to begin at the beginning, and seek not 
only to have the word mixed with faith in them 
that hear, but to have all our work and prayer 
mixed with faith too. "By faith Abel offered a 
better sacrifice." When the offering of money in a 
collection is as sacred a thing as the offering of 
prayer, when the faith which is essential to make a 


prayer effectual is seen to be just as indispensable 
to make a gift effectual, we shall find the point of 
contact in dealing with individual believers, and our 
missionary meetings and collections will become as 
helpful to the life of faith as the preaching of the 
gospel. From the individuals we shall then rise to 
the various societies or congregations to which they 
belong, and through these on to leaders and directors 
and missionaries, until all unite in the one deep and 
overmastering conviction : Mission work is faith 
work. When the faith which comes from knowing 
Christ, in His saving power in ourselves, in His 
saving power over all, from knowing Him as the 
Triumphant and Almighty One who Himself will 
work in them that believe in Him, is acknowledged 
as indispensable for all our workers at home and 
abroad, we shall be approaching the new pente- 
costal era. 

5. One more thought. When Christ ascended 
the throne, one would say the preparation was com 
plete. It was not so. One thing more was needed 
to finish the work. Even with the three years 
training, the mysterious influence of the fellowship 
with Christ in the death they had seen Him die, 
the mighty power of the resurrection-life He breathed 
into them, the wonderful revelations of the forty 
days all in the power of the New Life, the ascension 
to the throne and the sitting down at the right 


hand of the Father, and Christ s receiving from Him 
of the Holy Ghost, there is still something needed. 
It was the ten days of continued, united prayer 
and supplication. I hardly know a passage in 
Scripture which presents prayer in such a wondrous 
light. God in heaven has done all that was needed ; 
Christ has finished His work for His disciples and 
in them : Pentecost has still to wait ten days for 
their prayers. Prayer is to put the finishing touch 
to the work of preparation. In it is to be found 
that complete and continuous turning away from 
earth, that opening of the whole being to God, that 
rising into heaven, and that abiding in Christ there, 
which is to prove that these men are indeed prepared 
vessels for God s Holy Spirit. When Jesus had 
been glorified, when the Lamb had taken His place 
in the midst of the throne, the stream of the river 
of the water of life broke forth from the throne of 
God and the Lamb, and flowed as streams of living 
water into and out of these praying disciples. 
It is even as it is written of Christ : " And it came 
to pass that, Jesus also being baptized, and praying, 
the heaven was opened, and the Holy Ghost 
descended upon Him." When every other condition 
has been fulfilled, prayer, continued prayer, is needed 
to bring down the blessing. If the pentecostal 
Church is to be an example, and that cannot be 
without the pentecostal era being repeated, prayer 


must again be the key that opens the windows of 
heaven. Prayer must be preached and practised as 
the first and the last duty of a Church that hopes 
to have the power of God seen in its work. The 
ten days continued prayer must teach the lesson 
that is so simple, and yet so difficult to master, that 
what little prayer does not obtain, much prayer, 
earnest believing prayer, prayer continued long 
enough, will bring down. 

It was said in the words we quoted at the begin 
ning of this chapter: "They availed themselves 
of no power which we cannot also utilise." We 
have seen what some of these powers are. The 
power of separation from the world and true self- 
sacrifice, of intense attachment and devotion to 
Jesus, of love and fellowship making us one with the 
saints around us, of faith, of continued prayer these 
were the things that fitted the disciples to receive 
the promise of the Father, and be the fit instru 
ments for the Holy Spirit s mighty work in witness- 
nig for Christ to the uttermost parts of the earth. 

We have seen the preparation, the wonderful 
forming of men to have, in human nature, as Jesus 
had, the Spirit of God dwelling in them. Think, now, 
how wonderful this blessing was in itself the fruit 
and the crown of Christ s redeeming work. These 
men, prepared by Christ, were all filled with the 
Holy Spirit. On earth Christ s body had been the 


home of the Spirit and the instrument of His 
work. They now are His body; they take His 
place ; the Spirit dwells in them as the instruments 
for His work, the continuance of Christ s own 
work. The Spirit, through whom God is God, and 
Father and Son each is what He is, and both 
are One, the Spirit, the very life of God, fills them. 
In the threefold operation of His quickening grace, 
He enlightens, He sanctifies, He strengthens. That 
is, He reveals Divine truth, He makes partaker of 
the holy life and disposition of Christ, and He 
endues with the Divine power that, in the midst 
of weakness, labours and suffers and triumphs. As 
Christ s training was to prepare them, so this endue- 
ment was actually to fit them for His work. " Ye 
shall receive power when the Holy Ghost is come 
upon you." God s power for God s work was to be 
the one condition of success in their undertaking to 
bring the gospel to every creature, in being Christ s 
witnesses to the ends of the earth. 

"That pentecostal generation did more to 
accomplish the evangelisation of the world than 
any succeeding generation." If we are to do as 
much as they did, considering the increase in the 
population of the world and the increase of the 
Church, we ought to do tenfold more than they did, 
we need this one thing : To be filled with the 
Holy Spirit, as the Power of God to do the work 


of God ! It is not enough that the river of the 
water of life is still flowing from under the throne 
of God and the Lamb ; it is not enough that we are 
the temple of God, and the Spirit of God dwelleth 
in us. The Spirit may be in us, and yet be grieved, 
or quenched, or resisted, or neglected. Where He is 
to work in power, He asks the whole being, to fill it. 
He claims control of the whole life, for it to be led 
and ruled by Him in everything. He asks that the 
man shall be a living sacrifice, a whole burnt-offer 
ing, to be consumed by the fire of God. If there is 
to be any hope of our working like the Church of 
Pentecost, we must have a new era in our missions. 
There must be a real restoration of the pentecostal 
life and power in the Church at home. The power 
of God for the work of God must be the watch 
word of every worker. Then alone will our mission 
work, both in its extent and its intensity, be able 
to overtake the thousand millions who are still with 
out the knowledge of Christ. 

If the appeal that has been made to the Church, 
to believe that there is nothing which the pente 
costal Church did that we cannot and ought not 
to do, is to be taken seriously, what are we to do 
with it ? We are confessedly, in an overwhelming 
majority of our Church members, very far from 
Pentecost. What is to be done to get all our leaders 
in churches and boards, hi societies and committees { 


to take up the watchword : Back to Pentecost : 
without this the work cannot be done ? Is there 
no way of reaching our pastors and congrega 
tions, and gathering all who feel that God s work is 
not being done as it should be, into one holy bond 
of union until the watchword has rung through the 
Church: Back to Pentecost: God s Power for 
God s work : without this the work cannot be 

The missionary problem is a personal one. Every 
believer, in receiving the love of Christ into his 
heart, has taken in a love that reaches out to the 
whole world. On every member of the Church the 
great commission rests : The gospel to every creature. 
Let each of us begin with himself in seeking for the 
Church the restoration of her pentecostal power for 
the work of conquering the world for her King. 

It was prayer brought Pentecost intense, con 
tinued, united prayer ; prayer that did not cease till 
it was answered. Such prayer is not an easy thing. 
Hudson Taylor said at the Conference 

" Not only must the missionaries suffer in going forth, 
but the Church must go forward in self-denial to the 
point of suffering. Redemptive work, soul-saving work, 
cannot be carried on without suffering. If we are simply 
to pray to the extent of a simple, pleasant, and enjoyable 
exercise, and know nothing of watching in prayer, and 
weariness in prayer, we shall not draw down the blessing 
we may. We shall not sustain our missionaries, who are 


overwhelmed with the appalling darkness of heathenism ; 
we shall not even sufficiently maintain the spiritual life 
of our own souls. We must serve God even to the point 
of suffering, and each one ask himself In what degree, 
in what point, am I extending, by personal suffering, by 
personal self-denial even to the point of pain, the king 
dom of Christ ? " 

Let us give ourselves anew to prayer, that the 
Church may be restored to her pentecostal state. 
Let us by faith yield ourselves wholly to the Spirit, 
and receive Him by faith to fill us. Let us give 
ourselves to prayer for the power of the Spirit in 
the life and work of the Church at home and abroad. 
The pentecostal command to preach the gospel to 
every creature is urgent, all tbe more from having 
been neglected so long. The need of the pentecostal 
power is urgent beyond all thought. Yet prayer 
brought it. Prayer still brings it. And few feel how 
feeble our power of prayer and our power in prayei 
is. Let us go back and study what it was that fitted 
these humble fishermen and women to pray so. It 
was this one thing : Jesus Christ had their whole 
heart. They had forsaken everything for Him. 
His love filled them and made them one with Him, 
and with each other. The fellowship of love 
strengthened them. Their ascended Lord was every 
thing to them : they could not but pray. Let us 
pray in secret. Let us unite in love with others, 
and pray without ceasing, and watch unto prayer 


that, for the sake of His Son and a perishing world, 
God would restore His people to their first estate in 
the devotion and power and joy of Pentecost. 

But let us ever again remember : The Missionary 
Problem is a personal one. A passionate love to 
Jesus Christ, born out of His love, truly possessing 
each of us personally, will teach us to pray, and 
to labour, and to suffer. Let us pray for such a 


Jfttesionarg problem a personal ne: 
(JEberg Belitber a 

IN the report of the Students Missionary 
Conference held in London in January 1900, 1 
the Appendix contains a Diagram under the head 
ing, The Possibilities of Personal Work. Its 
object is to prove, by the law of arithmetical pro 
gression, how, if there were only one Christian in 
the world to-day, and he and all succeeding converts 
were faithful to their calling, within a generation 
every person in the world might be Christian. The 
statement made is as follows : IF there were only 
one Christian in the world, and he worked a 
year and won a friend for Christ, and IF these 
two continued each year to win another, and IF 
every man thus led into the kingdom led another 
every year, in thirty-one years every person in 
the world would be won for Christ. And then 
follows the table, showing that the result would be, 

1 Students and the Missionary Problem. 


at the end of the thirty -one years, over two thousand 
million of Christians. 

Some may doubt the wisdom of calculations 
which lie altogether beyond the range of possibilit/ 
or the promises of God s word. Others may ques 
tion the correctness of a calculation which appears 
to count upon all who become Christians living 
all through the thirty-one years, while we know 
that something like one-thirtieth of the earth s 
population dies each year. Leaving such questions 
aside, I wish simply to take the principle which 
forms the basis of the calculation, and to point out 
what the effect would be if the substantial truth it 
contains were really believed, and preached, and 
practised. That truth is this, that Christ meant 
every believer to be a soul-winner. Or rather, for 
this is the deeper truth in which the former haa its 
root and strength, that every believer has been 
saved with the express purpose that he should make 
the saving of other souls the main, the supreme, end 
of his existence in the world. 

If ever I feel the need of the teaching of the 
Holy Spirit for myself and my readers, it is when I 
come to this point. We so easily accept general 
statements, without realising fully what they imply. 
It is only when brought face to face with them, and 
summoned to apply and act upon them, that the 
secret unbelief comes out that robs them of their 


power. It is only when by the Holy Spirit we look 
away from the state of the Church around us and 
the great majority of Christians, and wait to realise 
what actually is the will of our God concerning His 
people, and what He has actually made possible to 
them in the grace of His Holy Spirit, that in our 
teaching within the Church it will become our 
watchword : Every believer a soul-winner ! It is 
this alone will give a sure foundation on which to 
ground our missionary appeal, and our hope for an 
immediate and a sufficient response to the call to 
rise and make Christ known to every creature. 

But is this law every believer a soul-winner 
literally true and binding ? Is it not something 
outside of the region of " practical politics " ? some 
thing beyond the reach of the great majority of true 
but feeble believers ? The very fact of this truth 
being strange to so many, so difficult altogether for 
any but the spiritual mind to apprehend as possible 
and obligatory, is the most urgent reason for its 
being taught. Let us look and see what are the 
grounds on which it rests. 1 

All nature teaches us that it must be so. The 
law has its root in the very nature of things. It is 
an essential part of the New Nature. Do we not see 

1 In a little shilling volume just published, I have attempted to 
enforce the two truths of the duty of every believer, as a member 
of Christ s body, to work for Him, and of his ability to do so, 
because God works in him. Working for God : Nisbet & Co. 


it in every child, how it loves to share and tell 
out its happiness, and to bring others to share 
it ? Do we not expect to find in every human 
heart a feeling of compassion for the poor and the 
suffering ? And why should it be thought strange 
that every child of God is called to take part in 
making known the happiness he has found, to con 
cern himself about those who are perishing, have 
compassion on them, and labour for their salvation. 
Every believer a soul- winner ! What can be more 
natural ? 

Christ called His disciples the light of the world. 
The believer is an intelligent being his light does 
not shine as a blind force of nature, but in the 
voluntary reaching out of the heart towards those 
who are in darkness, in the longing desire to bring 
the light to them, to do all he can do to make them 
acquainted with Christ Jesus. The illustration of 
the light is often used of the silent influence which 
good works and a consistent life may have. It in 
cludes this as an essential element, but it means a 
great deal more. It does not mean, as is often 
understood, that I am to be content with seeking 
my own salvation, and that I may trust that my 
example will do others good. No ; even as Christ s 
example derived its power from the fact that it was 
a life lived in our service, and given up on our be 
half, so the true power of the Christian s influence 


lies in the love that gives itself away to seek the 
happiness of others. As God is Light and Love, it 
is love that makes the Christian the light of the 
world. Every believer a soul-winner this is in 
deed the law of the Spirit of life in Christ Jesus. 

How could it be otherwise ? As God is Love, so 
is he that loveth born of God. Love is God s 
highest glory, His everlasting blessedness. God s 
children bear His image, share His blessedness, are 
the heirs of His glory. But this cannot be in any 
other way than by their living a life of love. The 
New Life in them is a life of love ; how can it mani 
fest itself but in loving as God loves, in loving those 
whom God loves ? It is God s own love that is 
shed abroad in our hearts. Christ prayed, " that 
the love wherewith Thou lovedst Me may be in 
them." It is the love of Christ, the love with 
which He loved us, that constrains us. Love cannot 
change its nature when it flows down from God 
into us: it still loves the evil and the unworthy, 
Christ s love has no way, now that He is in heaven, 
of reaching the souls for whom He died, for whom 
He longs, but through us. Surely nothing can be 
more natural and true than the blessed message: 
Every believer redeemed to be a soul-winner. 

But why, if it be so simple and so sure, why are 
so many words needed to prove and enforce it ? 
Alas ! because the Church is in a feeble and sickly 


state, and tens of thousands of its members have 
never learnt that this is one of the choicest treasures 
of their blessed heritage. They were content with 
the selfish thought of personal salvation, and even 
in the struggle after holiness never learnt the 
Divine purpose in their salvation. And there are 
tens of thousands more who have some thought of its 
being part of their calling, who yet have looked 
upon it as a command beyond their strength, and 
never known that, as a law and a power of their in 
most nature, its fulfilment is meant to be, as every 
function of a healthy body is, a joy and a strength, 
the path to the full development of their spiritual 
nature. Even the commandments of our Lord 
Jesus may be to us as great a burden as the law of 
Moses, bringing bondage and condemnation, unless 
we know the blessed twofold secret that brings the 
power of performance. That secret is first what 
we have already named the faith that love is the 
inward law of our nature, and that the Spirit of God s 
law is within us to enable us gladly to love, and bless, 
and save those around us. And then, that it is in the 
surrender to a life of close following and continual 
fellowship with the Lord Jesus rejoicing in Him, 
forsaking all for Him, yielding all to the service 
of His love that our spiritual nature can be 
strengthened, and the work of winning souls become 
the highest joy and completion of the Christian life. 


To those who in some measure understand this, there 
is nothing strange in the thought that Every be 
liever a soul-winner ! ought to be the watchword 
for every pastor s preaching and every believer s 

But even this is not all Many a one will agree 
that every believer is called upon to live and work for 
others, but still looks upon this as only a secondary 
thing, additional and subordinate to the primary 
interest of working out his own salvation. He has 
never seen that the very reverse is the truth 
that, as with Christ His humility and obedience 
and being perfected through suffering were entirely 
subservient to the great purpose of redeeming love 
in saving men, so the redemption and acceptance 
and sanctification of a believer are as entirely 
subordinate to the carrying out in our lives of the 
same work of loving and saving those around us. 
Every believer a soul-winner that does not 
mean only, among other things, but first of all, as 
the chief reason of his existence. We all agree in 
saying that the one and supreme end of the Church 
is to be the bringing of the world to Christ. We 
know that God gave Him the Church as His body, 
with the one purpose of its being to its Head what 
every body is on earth the living organ or instru 
ment through which the purposes and the work of 
the head can alone be carried out. What is true 


of the Head, is true of the Body ; what is true of 
the Body, is true of each individual member the 
very feeblest. As in the Head, Christ Jesus, as in 
the Body, the Church, so in every believer, the 
supreme, the sole, end of our being is, the saving 
of souls. It is in this, above everything, God is 
glorified. " I have chosen you, and ordained you, 
that ye should go and should bring forth fruit." 
In Christ s election and commission our watchword 
alone finds its full meaning, Every believer a 
soul-winner, as the one object of life. Christ came 
to undo what sin had done, in bringing man back 
to God. This is the object for which each member 
of His body is to live. 

Many may be brought to assent to this truth 
and yet have to confess that they do not feel its 
full force. And many a minister may feel how 
little he is able to preach it, and the grace that 
will most certainly fit for it, with the same full 
conviction with which he preaches grace for pardon. 
It is well that we should give this admission 
careful consideration. Whence comes the difficulty ? 
This union with the Lord Jesus, this elevation to 
a participation in His saving work to such an 
extent that without us He cannot do it, that 
through us He will and can accomplish it in 
Divine power, is a deep spiritual mystery. It is 
an honour altogether too great for our apprehen- 


eion ; it is a fellowship and union and partnership 
in what is the highest manifestation of the Divine 
life, its redeeming, saving work, so intimate and 
Divine that the Holy Spirit alone can reveal it to 
us. To simple, childlike souls the reality of it 
comes without their knowing how. For those 
who have lived in the Christian life and lost the 
first love that would have led them into it, and to 
whom everything has to come by the slow way of 
the understanding, there is need of humiliation in 
giving up preconceived opinions, and the confidence 
of being able to grasp spiritual truths ; need, too, of 
patient waiting for the Spirit to work such truth 
in their inmost part. And there is, above all, need 
of a turning away from the world, with its spirit 
and wisdom, and a return to closer fellowship with 
Jesus Christ, from whom alone the light and the 
love, with the sense and experience of what He can 
work in us, can come. Every believer ordained to 
be first and most a soul-winner. Simple though 
the watchword sounds, and easy of acceptation, 
it will cost much to many before it has mastered 
them. But when Christ and the Spirit of His life 
and love in the heart are waited on, we can learn 
the lesson. 

This supreme end for which the Church and 
each believer alone exists partnership with God 
in His saving work is the crown, the highest 


glory, of God s redeeming grace the preparation 
for our sitting with Christ on His throne. Such 
truth can fully enter and hold the heart only in 
close and abiding fellowship with Christ. We 
are often at a loss to understand this need of much 
continued communion with God. And yet it is in 
this no otherwise than with the things of earth. 
Take the gold put into the furnace. Exposed to 
an insufficient heat, it gets heated but not melted. 
Exposed to an intense heat for a short time, and 
then taken out again, it is not melted. It needs 
an intense and continuous heat, ere the precious 
but hard metal is prepared for the goldsmith s 
work. It is even so with the fire of God s love. 
They who would know it in its power, they who 
would be able, in the power of a living faith and 
experience, to proclaim and convey it to others, 
must, in contact with the love of Christ that con 
sumed Him, know it in its intensity, and know 
what it is to tarry in it till their whole being 
realises that that love can reach all, and melt all, 
and make even the coldest and feeblest child of 
God a lover and seeker of souls. In that intense 
and continuous fire a pastor, a leader, can learn to 
witness in power to the truth of the watchword 
Every believer a soul-winner. 

Let me for a moment turn again to the illustra 
tion of the Head and the Body. The lessons are 


so obvious that it needs but little reflection to find 
them. The head can do nothing but through the 
body. Each member is as completely under the 
control of the head as the whole body. If the 
members, owing to disease, refuse to act, the head 
is helpless to carry out its plans. The object of 
the head is, first, to use every member for the 
preservation and welfare of the whole body, and 
then to let it take its share in the work the body 
has to do. If our being members of Christ s body 
has any meaning, and, praised be God ! it has an 
infinite meaning, every believer is in the body to 
care for the other members, and all to co-operate with 
the others in working out the plans of the head. 
Wherever I go, whatever I do, I carry every member 
of my body with me, and they take part in all I do. 
It is no otherwise in the Body of Christ Jesus. 
Every member has but one object, and, in health, 
is every moment to fulfil that object to carry 
out the work of the Head. The work of our 
Head in heaven is to gather all the members of 
His body on earth. In this work every member 
of the body co-operates ; not under the law of a 
blind force of nature, but under the law of the 
spirit of life, which connects every believer 
with his Lord in love, and imparts to him the 
very disposition and the very strength in which 
Christ does His work. Each time we read of Christ 


the Head, and His body the Church, let us with 
new emphasis pronounce the watchword Every 
believer, like Christ, a soul-winner. 

And what is now the connection of all this with 
our missionary discussion ? We have said more 
than once we seek to make it the keynote of 
this little book The missionary problem is a 
personal one. If the Church is really to take up 
its work, it is not enough that we speak of the 
obligation resting upon the present generation to 
make Christ known to everyone who belongs to it. 
True education must deal with the individual mind. 
To the general watchword there must be added the 
personal one. Nelson s signal, "England expects 
every man to do his duty," was a personal appeal 
addressed to every man in his fleet. As we seek 
to find out why, with such millions of Christians, 
the real army of God that is fighting the hosts of 
darkness to take from them their prey is so small, 
the only answer is lack of heart. The enthusiasm 
of the kingdom is wanting. And that because 
there is so little of the enthusiasm of the King. 
And though much may be done by careful organ 
isation and strict discipline and good generalship 
to make the best of the troops we have, there 
is nothing that can so restore confidence and cour 
age as the presence of a beloved King, to whom 
every heart beats warm in loyalty and devotion. 


The Missionary Appeal needs not only by force of 
argument and encouragement to do its very best 
with the forces at its disposal : it must go deeper, 
and seek to deal with the very root of the evil. If 
there be no desire for soul-winning at home, how 
can the interest in the distant heathen be truly 
deep or spiritual ? There may be many motives to 
which we appeal effectively in asking for supplies 
of men and money, the compassion of a common 
humanity, the extirpation of the evils of heathen 
ism, the elevation of fellow-creatures in the scale 
of being, the claims of our church or society, the 
true and highest motive is the only one that will 
really make our mission work subservient to the 
spiritual welfare of the Church, and call forth its 
spiritual power for the work to be done. 

If the Missionary Appeal to this generation to 
bring the gospel to every creature is to be success 
ful, the Church will have to gird itself for the 
work in a very different way from what it has 
done. The most serious question the Church has 
to face just now in fact, the only real difficulty of 
the missionary problem is how it is to be roused 
as a whole to the greatness and glory of the task 
intrusted to it, and led to enter upon it with all 
its heart and strength. And the only answer to 
that question the key to the whole situation 
appears to be the simple truth : The missionary 


problem is a personal one. The Lord Jesus 

Christ is the Author and Leader of Missions. 
Whoever stands right with Him, and abides in 
Him, will be ready to know and do His will. It 
is simply a matter of being near enough to Him to 
hear His voice, and so devoted to Him and His 
love as to be ready to do all His will. Christ s whole 
relation to each of us is an intensely personal one. 
"He loved me and gave Himself for me." My 
relation to Him is an entirely personal one. He 
gave Himself a ransom for me, and I am His, to 
live for Him and His glory. He has breathed His 
love into my heart, and I love Him. He tells me 
that, as a member of His body, He needs me for 
His service, and in love I gladly yield myself to Him. 
He wants nothing more than that I should tell this 
out to others, and prove to them how He loves, and 
how He enables us to love, and how blessed a life 
in His love is. 

The personal element of the missionary problem 
must be put in the foreground. The missionary 
sermon or meeting must give the love of Christ the 
first place. If Christians are in a low, cold, worldly 
state, the first object must be, waiting on God in 
prayer and faith for His Holy Spirit to lead them 
to a true devotion to Jesus Christ. The apparent 
loss of time in not coming at once with the ordinary 
missionary information and argument will soon be 


made up. Feeble believers, who are glad to hear 
and give, must be lifted to the consciousness of the 
wonderful spiritual privilege of offering themselves 
to Christ to live for His kingdom. They must be 
encouraged to believe that the Lord who loves 
them, greatly prizes their love, and will enable them 
to bring it Him. They must learn that Christ s 
dying love asks, and that rightly, a whole-hearted 
devotion, and that the more they sacrifice, the more 
will that love possess them. As definitely as we 
labour to secure the interest and the gifts of each 
individual, and even more so, must we labour to bring 
each one into contact with Christ Himself. 

At first it may appear as if we are aiming too 
high. In many a congregation the response may 
be very feeble. Let the pastor give himself to 
study the missionary problem in this light. Let 
him put it to his people, clearly and perseveringly : 
You have been redeemed to be the witnesses and 
messengers of Christ s love. To fit you for it, His 
love has been given you, and shed abroad in your 
heart. As He loves you, He loves the whole world. 
He wants those who know it to tell those who 
know it not. His love to you and to them, your 
love to Him and to them, call you to do it. It is 
your highest privilege; it will be your highest 
happiness and perfection. As Christ gave Himself, 
give yourself wholly to this work of love. 


As the minister seeks to lead his congregation on 
to this, he may find how little of it he realizes him 
self. That will be the beginning of blessing. While 
he is thinking of the need of the heathen, Christ is 
thinking of his need, and seeking to bring him 
into the blessing of a new experience of His love. 
As his own need, and the need of his people, and 
their impotence to meet the need of the heathen, 
press upon him, he may learn to pray more than he 
ever did before for the Holy Spirit to teach him 
to know and preach the love of Christ. He will 
begin to see, too, that nothing but a more fervent 
enthusiasm for Jesus Christ and His love will fit 
him for making a truly missionary congregation. 
And he will experience that, while he thought at 
first only of the extension of the kingdom abroad, 
the appeal to live wholly for Christ and His love 
and service will lead to blessing at home. 

The missionary problem a personal one, 
because every believer a soul-winner. This 
watchword, which was sounded to bring the mis 
sionary cause to its true place, will at the same 
time have formed workers who, under the constraint 
of the love of Jesus, will be soul-winners at home. 


TN our opening chapter a number of extracts were 
-*- given in which the chief responsibility for the 
solution of the missionary problem was, by common 
consent, laid upon the ministry. " To the pastor 
belongs the privilege and responsibility of the 
foreign missionary problem." These words, 
apparently indorsed by the whole Conference, point, 
in connection with the ministry, to a high honour ; 
a serious shortcoming; an urgent duty; and the 
great need of seeking from God the grace worthily to 
fulfil its vocation. We need not seek to apportion 
exactly the measure of responsibility as between the 
ministry and the membership of the Church ; that 
on the ministry a holy and heavy responsibility 
rests in this matter, all are agreed. Let all ministers 
heartily admit and accept it, and prepare themselves 
to live up to it. 

Let us try, first of all, to find the ground on which 
that responsibility rests. The principles out of 



which it grows are simple, and yet of inconceivable 
importance. They are these four : 

That missions are the chief end of the Church. 
That the chief end of the ministry is to guide the 
Church in this work, and fit her for it. That the 
chief end of the preaching in a congregation ought 
to be to train it to take its part in helping the 
Church to fulfil her destiny. And that the chief end 
of every minister in this connection ought to be to 
seek grace to fit himself thoroughly for this work. 

Let no one think these statements exaggerated. 
They appear so because we have been so accustomed 
to give missions a very subordinate place in our 
thoughts of the Church and its ministry. We 
need ever to be brought back to the great central 
truth, "the mystery of God," that the Church is 
the body of Christ, as absolutely and exclusively 
ordained by God to carry out the purpose of His 
redeeming love in the world as Christ the Head 
Himself. The Church has, even as Christ, but one 
object of being to be the light of the world. As 
Christ died for every man, as God wills that all 
men should be saved, so the Spirit of God in the 
Church knows no object but this that the gospel 
be brought to every creature. Missions are the 
chief end of the Church. All the work of the 
Holy Spirit in converting sinners and sanctifying 
believers, has this for its one aim to fit them 


for the part that each must at once take in 
winning back the world to God. Nothing less 
than what God s eternal purpose, and Christ s 
dying love, aimed at, can be the aim of the Church. 
As we see this to be true, we shall see that the 
chief end of the ministry ought to be to fit the 
Church for this. Paul writes, " God gave pastors 
and teachers for the perfecting of the saints unto (as 
what these saints have to do) the work of ministering, 
or serving, unto (as the final aim of this work of 
the saints) the building up of the body of Christ." 
It is through the ministering, the loving service of 
the saints that the body of Christ is to be gathered 
and built up. And the pastors and teachers are 
given to perfect the saints for this work of minister 
ing. A Normal School or Training Class is very 
different from an ordinary school. It seeks not only 
to train every pupil to acquire and possess know 
ledge for himself, but to fit him to impart it to 
others. Each congregation is meant to be a 
training class. Every believer, without exception, 
is to be " perfected," to be thoroughly fitted for the 
work of ministering and taking his part in labour 
and prayer for those near and far off. In all the 
pastor s teaching of repentance and conversion, of 
obedience and holiness, this ought definitely to be 
his supreme aim to call men to come and serve 
God in the noble, holy, Christlike work of saving 


the lost and restoring God s kingdom on earth. 
The chief end of the Church is of necessity the 
chief end of the ministry. 

Out of this follows, naturally, the statement that 
the chief end of preaching ought to be to train every 
individual believer and every congregation to take its 
part in helping the Church to fulfil her destiny. This 
will decide the question as to how often a missionary 
sermon ought to be preached. As long as we only 
speak of one every year, it is probable that the 
chief thought will be the obtaining of a better 
collection. This may often be obtained without 
the spiritual life being raised one whit. When 
missions take their true place as the chief aim of 
the Church of which the missionary spirit has 
really taken possession, there may be times when a 
minister will feel it needful, time after time, to 
return to the one subject, until the neglected truth 
begins to master at least some in the congregation. 
At times, again, it may be that while there is no 
direct preaching on missions, yet all the teaching on 
love and faith, on obedience and service, on holiness 
and conformity to Christ, may be inspired by this 
one truth that we are to be " imitators of God, and 
walk in love, even as Christ loved and gave Him 
self a sacrifice for us." Missions are the chief end 
of the Church, and therefore of the ministry, and 
therefore of all its preaching. 


All this now leads up to what, in view of the 
responsibility of the minister, is the main point that 
must be pressed, that the chief aim of every 
minister ought to be to fit himself for this great 
work. To be the teacher of a Normal College or 
Training School needs a special training. To inspire 
and train and help believers is not an easy thing ; 
it does not come from the mere fact of being an 
earnest Christian, and having had a ministerial 
training. It is a matter to which larger place 
ought to be given in our theological seminaries. 
But even this can only be partial and preparatory. 
The minister who would combat successfully the 
selfishness that is content with personal salvation, 
the worldliness that has no idea of sacrificing all or 
even anything for Christ, the unbelief that measures 
its power to help or bless by what it feels and sees, 
and not by what God and His Spirit can work, and 
so would lift the Church to know and rejoice in 
and fulfil her heavenly calling, will find the need of 
a special training to fit him for this, the highest 
and holiest part of his vocation. 

If the question be asked how the minister is thus 
to fit himself for carrying out his responsibility, 
the first answer will usually be, and we may take 
it first, "By study." In regard to this, many 
pointed things were said, at the Conference, of the 
members of the Church, which are specially 


applicable to the pastor, as the representative and 
guide of his people in this. 
Mrs. Montgomery 

" We all know that the greatest need in our mission 
work is the need of a fuller and a deeper realisation of the 
work of the Holy Spirit Himself with us. But next to 
that, I believe that our greatest need is a broader and 
more thoughtful grasp of the subject." 

Mrs. J. T. Gracey 

" Possibly one of the greatest factors in the develop 
ment of missionary interest is the systematic study of 

Kev. Dr. Halsey began an address on the " Use 
of Missionary Literature by the Pastor" with the 

" It was said of the late Keith Falconer, by one of his 
instructors, that he approached the world of ideas as 
great observers approach the world of nature with 
wonder, with reverence, and with humility. In some 
such spirit must the pastor approach the study of 

These last are golden words. What may have 
been the reason that the speaker who quoted 
them added, " In some such spirit must the pastor 
approach the systematic study of missions " ? It 
can only be because he knows how often, in the 
study of the Bible or theology, everything is simply 
regarded as a matter of the intellect, leaving the 
heart unblessed. It is possible for a man to study 


and know the Theory and History of Missions, and 
yet lack the inspiration that knowledge was meant 
to give. Let no pastor say that he surely knows 
how to study. To study nature with wonder and 
reverence and humility is a great gift how much 
more is all this needed in the higher region of the 
spiritual world, and specially in this, the highest 
spiritual truth in regard to the destiny of the 
Church, " the mystery of God " ! 

Let me quote some words from a great master in 
education x which give emphasis to what was said : 
" All genius begins by coming down, and kneeling, and 
supplicating, and winning a way in, and nestling at 
last in the heart of spirit power, and learning all its 
tenderest perfection by devotion to its service 
patient, watchful, long-suffering devotion. And if 
genius thus stoops to conquer, and cannot conquer 
without stooping, then any mind can stoop in like 
manner. Genius begins by loving exceedingly, and 
through love getting close to the noblest forms of 
life. All can walk part of the way with genius. 
A painter quickly masters the commonplace and 
outside husk of things, and goes on, and perseveres 
and penetrates into the subject, and loves it, and 
sees more than others because he loves, and strives 
to reproduce what he sees. A poet turns his eyes, 
and all the strength of his passionate, impressive 

1 Edward Thring, Theory and Practice of Education. 


heart, on the objects which stir his inmost being, 
And so on, through the whole range, down to the 
schoolboy in the lowest form, as far as any true 
work is going on. ... Teacher and taught must 
win true power by humbly striving to get close, to 
win a way by love into the heart of the subject 
they deal with. This is the highest form of work 
ing possible for man. 

" From this it follows that the burglar who thinks 
to break in by force of intellect, and wrest the 
secret power of spirit beauty from the spirit within, 
is little likely to win the love that dwells there. 
The burglar-intellect will for ever be an outcast 
from the home of higher life. Love must woo love ; 
the loving mind of one willing to be led gets closer 
and closer to the object of his love, ever clasps with 
reverent affection the beauty it would make its 
own, and strives to interpret every work of God or 
man by this only law that thought-creations obey." 

If such be the spirit to which alone Nature 
unlocks her secret laws and beauties, how much 
more do we need, in the mysteries of the heavenly 
kingdom, to stoop, and gaze, and wait until our 
hearts are made tender and receptive, and it pleases 
the Divine love to give us some insight into the 
riches of the glory of this mystery among the 

Let us now turn to speak of the study of 


missions, as something for which we need the deep 
humility that is conscious of its ignorance, and has 
uo confidence in its own understanding; the 
reverent waiting and patience that is willing to gaze 
and listen to what God s Spirit can reveal in our 
life ; and the love and devotion that gives itself 
away to be mastered and led by Divine love whither 
it will. 

And what is it a pastor will need specially to 
study ? In the missionary problem there are three 
great factors. The world in its sin ana misery; 
Christ in His dying love ; the Church as the link 
between the two. 

The first thing is : Study the world. Take some 
of the statistics that tell of its population. Think, 
for instance, of some three million of the heathen 
and Mohammedans dying every month ; dropping 
over the precipice in the gloom of thick darkness at 
the rate of more than one every second. Or take 
some book that brings you face to face with the sin 
and degradation and suffering of some special 
country. Take, for instance, a book like Across 
India at the Dawn of the Twentieth Century, by Miss 
Lucy Guinness (Eel. Tract Soc.). I know of no 
book that, by its diagrams, its maps with letterpress, 
its statistics, so compels the reader to stop and ask 
himself whether he believes, whether he feels, what 
he has read. Pause and meditate and pray, asking 


God to give you an eye to see and a heart to feel 
that misery. Think of these 300 millions that 
they are your British fellow-subjects. Look at the 
picture of that man worshipping, with a reverence 
many a Christian knows little of, a cobra cut in 
stone, until you take in what it means, and cannot 
forget it. That man is your brother. He has, like 
you, a nature formed for worship. He does not, 
like you, know the true God. Will you not sacri 
fice everything, sacrifice yourself, to save him ? 
Study, sometimes in its great whole, sometimes in 
its detail, the state of the world, until you begin to 
feel that God has placed you in this dark world 
with the one object of studying that darkness, and 
living and helping those who are dying in it. 

And if at times you feel that it is more than you 
can bear, cry to God to help you to look again, and 
yet again, until you know that the need of the world 
makes it the very place where you choose to dwell. 
But remember always, the strongest intellect, the 
most vivid imagination, the most earnest study, 
cannot give you the right sense of these things ; 
nothing but the Spirit and Love of Jesus, waited on 
to make you feel what He feels, and love as He loves. 

Then comes the second great lesson: Christ s 
love, dying for these sinners, and now longing to 
have them won for Him. Oh, do not think you 
know that dying love, that love resting on and 


thirsting for every creature on earth ! If it takes 
time, and a humble, reverent, loving spirit, to enter 
into the meaning and spirit of nature and its beauty, 
what think you, my brother minister, is it an 
easy thing to enter into the Holiest of All, the 
sanctuary of God s love, and in very deed have it 
possess our hearts ? Love is needed in the poet 
who would woo the secrets of nature. The Divine 
love, Christ s love to every creature, can only be 
known and felt by the loving heart that gives itself 
up to it, that reverently waits for it as it pleases to 
make itself known. If you would study the 
missionary problem, study it in the heart of Jesus. 
The missionary problem is a personal one that is 
meant of every believer. But it is specially true of 
the minister, who is to be the pattern, the teacher, 
of believers. Study, experience, prove the power of 
the personal relationship, that you may be able to 
teach well this, the deepest secret of true mission 

And then with Christ s love there is His power. 
Study this until the vision of a triumphant Christ, 
with every enemy at His feet, has cast its light 
upon the whole earth. The whole work of saving 
men is Christ s work, as much to-day as on Calvary, 
as much with each individual conversion as in the 
propitiation for the sins of all. His Divine power 
carries on the work in and through His servants. 


In studying the possible solution of the problem, in 
any case of special difficulty, beware of leaving out 
the omnipotence of Jesus. Humbly, reverently, 
patiently worship Him, until Christ s love and 
power become the inspiration of your life. 

And the third great lesson to study is the Church 
the connecting link between the two, between the 
dying Saviour and the dying world. And here 
some of the deepest mysteries of the missionary 
problem will be found. That the Church should 
really be the Body on earth of Christ, the Head in 
heaven, as indispensable to Him as He is to it ! That 
His omnipotence and His infinite redeeming love 
should have linked themselves, for the fulfilment of 
His desires, to the weakness of His Church ! That 
the Church should now these hundred years have 
heard the preaching, Missions the supreme end of 
the Church ! and yet be so content with a state in 
which that end is not counted the supreme thing ! 
And that the Lord should yet be waiting to prove 
most wonderfully how really He counts His Church 
one with Himself, and be ready to fill her with His 
Spirit and power and glory ! And that there is 
abundant ground for a confident faith that the 
Lord is able and waiting to restore the Church to 
its pentecostal state, and so fit it for carrying out 
its pentecostal commission ! 

In the midst of such study there will grow up 


the clearer conviction of how really the Church is 
His Body, endued with the power of His Spirit, 
true partaker of His Divine love, the blessed 
partner of His life and His glory. And the faith will 
be awakened that if the Church in her members, 
who see the evil and believe in the Divine possibility 
of deliverance, will but arise and give themselves, 
in true renunciation of all, to their Lord, the 
pentecostal glory can still return. 

The world in its Sin and Woe, Christ in His Love 
and Power, the Church as the Link between the two 
these are the three great magnitudes the minister 
must know if he is to master the missionary problem. 
In his study he may have to go to Scripture, and to 
missionary literature, and to books on theology or 
the spiritual life ; but in the long run he will ever 
have to come back to the truth : the problem is a 
personal one. It demands a most complete and 
unreserved giving up of the whole being to live for 
that world, for that Christ, for that Church. And 
it demands, as we have already shown, that that 
personal surrender shall not merely be that of a 
student who is determined to master some human 
problem, but of one who, like a true observer of 
nature, gives himself humbly, reverently, lovingly, 
to wait, and gaze, and listen till the spirit-world 
unlocks its secrets. The Living Christ can manifest 
Himself ; He can, to the penitent, patient supplicant, 


impart His love in its power. He can make His 
love ours, that we may feel as He does. He can 
let the light of His love fall on the world, to reveal 
at once its need and its hope. He can give the 
experience in the soul of how close and how real is 
His union with the believer, and how divinely He 
can dwell and work in us. The missionary problem 
is a personal one, to be solved by the power of 
Christ s love. Let the minister thus study it, and 
he will learn to preach in new power Missions, 
the great work, the supreme end, of Christ, of the 
Church, of every congregation, of every believer, 
and, specially, of every minister. 

We have said that the first need of the ministry, 
if it is to fulfil its calling in regard to missions, is 
to study them. But when light begins to come, and 
the mind is convinced and the emotions are stirred, 
these must at once be translated into Action, if the 
knowledge and sentiment are not to remain barren. 
And where shall this Action begin ? Undoubtedly 
in prayer, more definite prayer, for missions. It 
may be for the awakening of the mission spirit in 
the Church at large, or in his own church, or in 
special congregations. It may be for some special 
field or station. It may be for God s leading in 
regard to his own people or the Church around 
him. It may be, it must be, for himself very 
specially, that God would give and ever renew the 


mission fire from heaven. Whatever the prayer be 
the study must lead at once to more prayer, or the 
fruit will be comparatively small. Without this, 
there may be more interest in missions, more work 
for them, better success in organization and col 
lections, while the real growth of the spiritual life, 
and of the love of Christ in the soul, is but very 

Let us turn aside a moment to think of this. 
In all religions there are two factors God and 
man. Religion ever has its character from the 
degree of prominence which either of these receives. 
When man s will and work are in the foreground, 
the spiritual life is feeble ; God s presence and power 
are little known. It is very markedly so in mis 
sions. You may have people who read missionary 
books and faithfully give liberal subscriptions as part 
of their religion, while there is but little love to Christ 
or prayer for His kingdom. You may, on the con 
trary, have humble, simple people, who can give but 
little, but with that little give their whole heart s 
love and prayer. The one is the religion in which 
man is prominent ; the other is on a higher and 
more spiritual level, in which the love of God is 
the supreme aim. No one needs to watch more 
earnestly than the minister to see that the mis 
sionary enthusiasm he fosters in himself and others 
is, in very deed, the fire that comes from heaven in 


answer to believing prayer to consume the sacrifice. 
The missionary problem is a personal one. The 
minister who has solved it for himself will find 
grace to lead others to find its solution too in the 
constraining power of Christ s love. 



Every minister holds office under the Great Commis 
sion. Each of us is to take to heart the world-wide field 
committed to our care. In addition to the corner in 
which we labour, we are responsible for aiding in getting 
the whole occupied. Each of us ever needs to study our 
Commission afresh, to see that we rightly understand 
and truly fulfil it. Let us, in view of the sad failure 
of the Church, and the cry for the restoration of the 
pentecostal state, once again listen to the words in 
which our Lord intrusts us with the commission to see 
that the message of His love reaches every human being. 

3esus spake, &II pettier is gfuen unto JHe in 

Jjeafoen anfc in eartfj 
The All of unlimited power 

Jesus reveals Himself as the Omnipotent One, seated 
at God s right hand, ruling in the midst of His enemies, 
making His people willing in the day of His power. 
That was His Coronation day, when He received the 
Spirit to fill His disciples with power, and make thousands, 
even of those who had crucified Him, bow at His feet. 

In this Jesus, the Triumphant Lord, missions have 
their origin, their power, their certainty of success. The 
word He spake made His disciples strong. Let us 
humbly bow and wait until the vision and the word 
of the Omnipotent Christ deliver us from every fear, 
whether of the Church s not being willing in the day 
of His power, or His enemies not bowing at His feet. 

(So 2* therefore, lead) all nations, anfc preacfj tfje 

gospel to cfaerg creature 
The All of unbounded love 

Ho died for all ; His dying love thirsted for all ; His 
love in heaven seeks all. In these words all nations, 


every creature, He reveals to His Church the boundless 
love that is to be the measure of their love. In that 
word He speaks it into the very heart of His people, 
and there begins to burn within them a love that cannot 
rest till every living being knows of Jesus. 

Brother ministers ! has this love got possession ? does it 
burn in us 1 

&eacjjmij tfjem to otorfo all tfjittjjg forfjatsoeber I 
fja&e nrmmantietj gon 

The All of universal obedience 

He had taught His disciples the heavenly blessedness 
of obedience. If ye love Me, keep My commandments : 
and the Father will send you the Spirit ; and the Father 
will love you ; and I will love you ; and I will manifest 
Myself to you ; and We will come and make Our abode 
with you ; and ye shall abide in My love ; and ye shall 
be My friends (John xiv. 15). And they were to 
go out, that the vilest and most hardened, His very 
enemies and murderers, might be changed and be taught 
to observe all things whatsoever He had commanded. 

Brother ministers ! have we understood the high aim 
of our commission to lead to a life, and gather into a 
Church, of universal obedience ? 

&nto 10, am im t!j goa all tije trajjg, efan tmto 
tje nib of tfyt fcoorlfc 

The All of unceasing fellowship 

The Commission ends where it began with Jesus 
Himself. There it was His Power; here it is His 
Presence. All the days, and all the day, His Divine 
abiding fellowship is to be the portion of His obedient 
disciple. No trials, or difficulties, however dark j no 
labours, however wearying or fruitless ; no opposition or 


suffering, however painful; no conscious weakness or 
unworthiness, however great, can break this promise, 
or prevent His holy, blessed fellowship with His servant. 
To every one who accepts the Commission and lives 
under it, the holy nearness of Jesus is secured. 

Brother ministers ! let us seek by the Holy Spirit a 
deeper, a full entrance into our Lord s Commission, and 
an entire surrender to its service: He will make His 
promise true. 

What was it that enabled these poor fishermen so 
simply to accept, and so loyally to carry out, this so 
Divine Commission? Two things. 

The one was : Their hearts had been prepared for it 
by their intense devotion to Jesus. They had learnt 
to love Him. They had gone down with Him into 
His death. They had been quickened in His resurrection 
life. He was their all in all. His words were to them 
as water to the thirsty. 

The other : It was Jesus Himself who spoke the words. 
Not a book or a messenger, but Jesus Himself. Oh ! 
come, let us rise from the Commission to our Ascended 
Lord, and wait on Him. And as we patiently bow for 
Him to reveal first the Power in which He works, then 
the Love with which He longs for every soul of man, 
then the blessed obedience He teaches us to claim for 
Him, and then the joy of His unchanging Presence He 
bestows, we too shall learn to wait to be clothed with 
power, and in part help in leading Christ s Church back 
to its pentecostal fulness of the Spirit for the work it 
has to do, 


(tall to Pracr atrtr Jjumflfatfon 

IN the previous pages I have more than once 
had occasion to speak of prayer. As I come 
to the closing chapters of the book, and review 
the argument, I feel that all that has been said 
will profit little, unless it lead up to prayer. As 
we look at the extent of the field, and the greatness 
of the work that has yet to be done ; at the utterly 
inadequate force which the Church has as yet in 
the field, and the absence of any signs that she 
is ready at once to place herself and all her 
resources at her Lord s disposal; at our absolute 
impotence to give life either in the Church at home 
or the work abroad, and our entire dependence 
upon the power that comes from above in answer 
to prayer and faith ; at the love of our Lord to 
His people and to the perishing, and the promises 
He has given and waits to fulfil we feel that 
our only hope is to betake ourselves to prayer. 
Prayer, more prayer, much prayer, very special 



prayer, in the first place, for the work to be done 
in our home Churches on behalf of foreign missions, 
is indeed the one great need of the day. " Our 
help cometh from the Lord, who made heaven and 

If I may be allowed to say it, I was somewhat 
surprised at the little direct mention that was 
made of prayer as one of the most important 
factors, the chief source of power, in mission work. 
Chapter VIII. of the Eeport is indeed entitled 
Prayer and Beneficence, but almost all the 
addresses deal chiefly with the latter subject. Mr. 
Eddy spoke of the unselfish prayer-life as developed 
by the use of prayer cycles. In a short but sug 
gestive address Mrs. J. H. Eandall said 

" One great and imperative need to-day of foreign mis 
sion work is the almost forgotten secret of prevailing 
prayer. Missions have progressed so slowly abroad be 
cause piety and prayer have been so shallow at home. 
Only get people praying for mission work, and they 
must give. Nothing but continuous prayer will solve 
the missionary problems of to-day. God must be inquired 
of to do these things for them. Ye have not because 
ye ask not. God has promised great things to His Son 
and His Church concerning the heathen. God has pro 
mised great things to His children in the work of extending 
and hastening His kingdom. But notice these promises 
are conditioned. His Son, His Church, His children, 
are to intercede and to sacrifice. The consequence of 
habitual intercession will be a new outpouring of the 


Holy Spirit upon the individual, the Church, and upon 
all the missionary work of the world. Whoever prays 
most, helps most." 

If these words are true, and they are the very 
truth of God, surely the first care of the leaders 
of mission work in our churches and societies, to 
whom the spiritual training of their members is 
intrusted by God, should be to seek for grace and 
wisdom from on high to give prayer the place 
in all their appeals and exhortations which it has 
in the will and purpose of God. 

Kev. W. Perkins said 

" The Foreign Mission Movement was horn in prayer, 
and prayer is the vital breath by which it lives. . . . 
Great as the results are of foreign missions, they would 
have been a hundredfold greater if the Church of Christ 
had been what she ought to be in the two great matters 
of prayer and beneficence. . . . What is needed is that 
the spiritual life of every Christian, and that of the 
whole Church, should be so deepened, instructed, and 
inspired by the Holy Ghost, that it shall become as 
natural and easy to pray daily for foreign missions aa 
to pray for daily bread. . . . There must be wrought in 
the heart of the Church the conviction that the law 
of sacrifice is the law of life, and that we must find 
time for prayer, even though it may mean the with 
drawal of time from pleasure and business. Sacrifice 
alone is fruitful." 

" There must be wrought into the heart of the Church 
by the Spirit of God a penetrating and abiding sense of 
the world s dire need, its misery and darkness and 


despair. A power must come that shall make the need 
so real, so terrible, that our first feeling shall be one of 
helplessness in presence of it ; our next feeling, I must 
go and pray about it ; and the next, I will give up and 
sacrifice some things that almost are like necessities, in 
presence of woes like these which Christ died to remove, 
and for the removal of which He waits, and has waited 
long. " 

If these words are to be taken seriously, and are 
to do any good, the great question is surely, How 
are the leaders of our mission work to waken and 
to train the Churches to the life of prayer they 
speak of ? If it be true the results of Foreign 
Missions would have been a hundredfold 
greater, if the Church had been what she 
ought to have been in the matter of prayer 
there can be no more urgent duty resting upon the 
Church than to give itself to prayer, first of all, 
that its members at home may be roused and 
sanctified to take their part in the struggle with 
the hosts of darkness, " praying with all prayer 
and supplication in the Spirit." And if it be found 
that there are multitudes who give but do not pray, 
or give little and pray little, those who know what 
prayer is must only pray and labour the more 
earnestly that the life of Christians may be so 
deepened by the Holy Ghost, that it shall become 
"as natural and easy to pray daily for foreign 
missions as to pray for daily bread." God can do 


it. Let it be our definite aim and prayer God 
will do it. 

I trust that what I have said in regard to the 
Conference, and the place it gave to the discussion 
of prayer, will not be misunderstood. In all nature 
so much depends upon the law of proportion. It 
is so in the spiritual life too. One finds nowhere 
Evangelical teaching in which the work of the Holy 
Spirit, and the power of prayer to secure His work 
ing, are not acknowledged. These truths have a place 
in the articles of our Creed. And yet it is only where 
they have a first place, and everything else is made 
subordinate to them, that the Christian life will be 
truly healthy. And it is only when, in the dis 
cussion of how our mission work is to attain greater 
success, and how the world can best be won for 
Christ, the power of the Holy Spirit, and the power 
of believing prayer, indeed get the attention and the 
prominence that they have in the mind of God, that 
the supernatural character of our work and its re 
sults can be fully apprehended. Of all the questions 
claiming the care and guidance of the leaders of our 
mission work at home, there is not one that demands 
more urgent consideration, that is more difficult of 
decision, and that will bring a richer reward, than 
this : How can the Churches be educated to 
more persistent, fervent, believing prayer? 
Prayer will at once be the means and the proof of 


a stronger Christian life, of more devotion to Christ s 
service, and of the blessing of Heaven descending on 
our work. Much prayer would be the token that we 
had found again the path by which the pentecostal 
Church entered on its triumphant course. 

We cannot teach people to pray by telling them 
to do so. Prayer is the pulse of the life. The call 
to more prayer must be connected with the deepen 
ing of the spiritual life. The two great conditions 
of true prayer are ever : an urgent sense of need, 
and a full assurance of a supply for that need. We 
must bring God s children to see and feel the need. 
The work intrusted to them, the obligation to do 
it, the consequence to ourselves, to Christ, to the 
perishing, of neglecting it, our absolute impotence 
to do it in our own strength these great truths 
must get the mastery, and urge us. And then, on 
the other side, the love of Christ to us and to the 
world, our access to God in Him as Intercessor, 
the certainty of persevering prayer being heard, 
the blessedness of a life of prayer, and the blessings 
to the world it can bring these, too, must live in 
us and encourage us. We must learn to pray in 
secret, and wait on God, and take hold on His 
strength. We must teach Christians to pray in 
little companies, with the joy and the love and the 
faith that fellowship brings. We must gather the 
Church at times in special seasons of prayer, when 


the consciousness can be quickened and wrought 
deep into her life that, as her only and supreme 
aim is the bringing joy and glory to her Lord in 
the salvation of souls, so her only and sufficient 
trust is in Him who, in answer to her prayer, gives 
His Divine power, and works above what she can 
ask or think. 

In the heading of this chapter I have spoken of 
Prayer and Humiliation. I confess that I some 
what missed this note in the Conference. Inci 
dental mention was frequently made of shortcoming 
in pastors and laymen, in interest and prayer and 
beneficence, of the failure of the Church as a whole 
to do its duty. And yet the solemnity, the awful- 
ness of the neglect of our Lord s commission, of the 
terrible sin of disobedience to His last command, of 
the entire lack of sympathy with the desire for 
gratifying His love or seeking His glory, on the part 
of the great majority of Christians, was not pressed 
as some think it should be, and must be, ere a 
return to the true state can come. There is an 
optimism that loves to speak of what is bright and 
hopeful. It thinks that thus thanks are brought to 
God and courage to His servants. It is above every 
thing afraid of pessimism. And yet optimism and 
pessimism are errors equally to be avoided. They are 
equally one-sided ; they are both extremes. The Divine 
wisdom has taught us, " I lead (walk) in the midst of 


the paths of judgment." Experience teaches us that, 
when we have to deal with two apparently con 
flicting truths, there is but one way to see the true 
relation, and to be kept from giving either undue 
prominence. That way is to look first to the one 
as if it were all, and thoroughly master all it 
means. Turn then to the other, and grasp as fully 
all it implies. When we know both, we are in a 
position to walk " in the midst " of the path of truth. 
Apply this to missions. On the one side there 
is, oh ! so much to rejoice in, to thank God for, 
and to take courage from. In the Conference 
Keport this note was often struck. And we never 
can give God too much praise for what He has 
wrought during the past century, and specially 
during the past twenty years. On the other hand, 
as compared with the work that has been done, 
there is so much work that has not been done that 
could have been done, that has not been done for 
no other reason than that the Church was not what 
she ought to be. When once we are brought face 
to face with this truth : Millions are perishing 
to-day without the knowledge of Christ, and will 
go on perishing, simply because the Church is not 
doing the work for which she was redeemed and 
endowed with God s Spirit, our hearts will spon 
taneously cry out in humiliation and shame, and 
make confession of our sin. The sin of blood-guilti- 



ness ; the sin of disobedience ; the sin of unbelief ; the 
sin of selfishness and worldliness, grieving the Holy 
Spirit and quenching Christ s love in our hearts ; 
the sin of not living wholly for Christ, for His love 
and His kingdom these sins will become a burden 
greater than we can bear, until we have laid them 
at our Lord s feet and had them removed by Him. 

Let no one say that these are the sins of those 
who take no, or very little, interest in missions ; at 
a Conference you speak to those whose whole heart 
and life are given up to them. In Scripture we 
find that the men who were most jealous for the 
honour of God, most diligent in His service, and least 
guilty of the sin, were the first to confess it and 
mourn over it. Moses and David, Ezra, Nehemiah, 
and Daniel the godliest men of their times were 
the men to take up the sin and bring it before 
God. Is not the sin of the members, the vast 
majority of them, to be counted as the sin of the 
whole body ? Are not the most devoted friends of 
Christ and of missions the men who in church or 
society, as committee members, or workers, are the 
leaders the very men who, in virtue of their 
spiritual insight, ought to feel the sin most, to 
carry it to God, and then to appeal to the erring 
ones to come and join them in humiliation and 
confession ? We speak of the need of a pentecostal 
era : it will have to be preceded by a great putting 


away of and turning from sin. It is frequently 
said, Any very deep spiritual revival in the Church 
will have to be preceded by a deeper sense of sin. 
And that cannot be until the men, to whom the 
Lord gives the deepest sense of the sin of His 
people, have gathered them with a call to repentance 
and surrender to full obedience. The Missionary 
Appeal gives one of the grandest opportunities for 
convicting Christians of sin, as it points to and 
brings home the lack of true devotion and entire sur 
render to God s service, the lack of love and prayer 
and self-denial and obedience, and uncovers the 
worldliness and selfishness that lies at the root of all. 
This has at all times been God s way. Humilia 
tion precedes restoration and renewal On the 
day of Pentecost it was the preaching of " this 
same Jesus, whom ye have crucified," that broke 
the hearts, and prepared for the receiving of the Holy 
Spirit. We still need the same preaching to God s 
people. "This same Jesus," whose command ye 
have disobeyed and neglected, whose love ye have 
despised and grieved, God hath made Him both 
Lord and Christ. If we are to summon Christians 
to a life of higher devotion in God s service, the 
wrong, the shame, the guilt of our present state 
must be set before them. We never shall win 
them from the low level of a selfish salvation, to live 
wholly and only for the love and honour of Christ, 


unless the evil of the one be known and forsaken 
as the entrance to the other. It is when the sin 
is felt and confessed, that Christ s pardoning love 
will afresh be felt, and that a new experience of 
His power and love will become the incentive to 
make that love known to others. It is the con 
trite heart God makes alive. It is to the humbled 
soul He gives more grace. An essential element in a 
true missionary revival will be the broken heart and 
the contrite spirit in view of past neglect and sin. 

This preaching of humiliation on account of our 
lack of obedience to Christ s great command will be 
no easy thing. It will need men who take time to 
wait before God for the vision of what this sin of 
the Church really implies. Hudson Taylor spent 
five years in China, and felt for its heathen dark 
ness, without realising what it is. He spent five 
years more in England working and praying for 
China, and still he did not know how great its 
awful need was. It was only when he began to 
prepare a statement on China s needs, for publica 
tion, that he so felt the full horror of the thick 
darkness that he could find no rest till God gave 
him the twenty-four workers he had prayed for, 
and that he was willing to accept the responsibility 
fco lead them out. We shall need men who will 
give themselves, in study and prayer and love, to 
take in all the terrible meaning of the words we 


utter so easily that the Church is disobedient to 
her Lord s last and great command. As they yield 
themselves to the awful truth of thirty millions a 
year dying in hopeless darkness, because God s 
people do not care ; of Christ s love seeking in vain 
to find a channel through us to save the perish 
ing ones, because we refuse to place ourselves 
at His disposal ; of our resting perfectly content 
with a selfish religion that hopes for heaven with a 
Christ whose cross it refuses to bear upon earth 
these men will begin to feel that they are dealing 
with a power of darkness in God s children which 
nothing can penetrate or remove but God s Almighty 
Power. They will feel that nothing less than the 
power of the Spirit who convicts of sin can convict 
or arouse the Church. 

In such humiliation the pastors will feel that 
they must take the lead. The preaching of humili 
ation cannot be in power, if the pastor has no 
experience of it. The missionary problem is a 
personal one to the pastor too. Both on their 
own behalf and as representatives of the people, 
they must take the lead. " Let the priests, the 
ministers of the Lord, weep between the porch and 
the altar and say, Spare Thy people, Lord, and 
give not thine heritage to reproach, that the 
heathen should rule over them." Is there any 
one church or parish of which it can in truth be 


eaid that the extension of Christ s kingdom is the 
one end for which it lives, and that its chief con 
cern is that every man on earth should have the 
gospel without delay ? Is it not admitted on 
every hand that the Church is not what it should 
be ? * And is it not plain that if this continues so, 
the evangelisation of the world in this generation 
will be an impossibility ? With the Church as a 
whole so guilty before God, does there not appear 
to be a call for every minister to take some part of 
the blame to himself for this state of things, and to 
seek with his people to come under the deep con 
viction that they have not given themselves to 
Christ with that entire devotion which His love 
and His work in the world claim ? That they have 
not sufficiently renounced their own interest and 
ease, and the spirit of the world, with all their 
strength to carry out the great command of their 
Lord ? And all because their heart and life have 
not been wholly yielded to the transforming power 
of Christ s Spirit and love. 

1 Of the Free Church of Scotland Dr. Smith, in his Short History < t 
says : " Only one-third of the communicants give for Foreign Mis 
sions. This is still the day of small things with the prayer of faith 
and labour of love." And of the Church as a whole ; "The most 
hopeful estimate cannot go farther than this, that in the most 
Evangelical Churches not more than a third, and in the least active 
not more than a tenth, of the communicants pray, give, or in any 
way energise for the nations whom the Lord charged every one of 
His members to disciple." 


In whatever respect we regard the lamentable 
state of unfaithfulness in which the greater part of 
the Church lives, and in which we all in some 
degree share, there is no possible way for the 
ministry to remove the evil and promote a better 
state of things, but by every one of us confessing in 
the presence of God our lack of that enthusiastic 
love to Christ, of that whole-hearted surrender to 
the leading of His Spirit, which would have enabled 
us to be true witnesses to Him and to His will 
that the one work of the Church and the believer 
is to have every creature know of Him and His 
love. Nothing can be more reasonable than that 
every minister, who sees and mourns the worldli- 
ness and selfishness of the majority of Christians, 
and the feebleness in work and prayer of so many 
who are not indifferent, should suspect himself 
to some extent to be responsible for this. The 
ministry has been instituted to secure knowledge 
of and obedience to Christ s commands in the 
Church : there is a manifest failure in this : then 
surely our one need is to confess our shortcoming, 
and cry to God for a holy, devoted, spiritual 
ministry, able to lead the Church to fulfil her 
destiny to bring the gospel to every creature. 

When once the spirit of humiliation takes hold 
upon the ministry, there will be hope for the 
people. If in the public preaching and praying 


the tone of contrition and confession be clear and 
deep, there will assuredly be a response in the 
hearts and the inner chambers of all earnest souls ; 
and those who are now our best contributors will 
feel how much more God asks and is willing to 
give, through His Holy Spirit of fervent love and 
prevailing prayer, and the full consecration of all 
to His service. And it will be proved in our 
mission work : " He that humbleth himself shall be 
exalted." Eepentance is ever the gate of larger 

Listen for a moment to what He that holdeth 
the seven stars in His right hand said to the 
Church of Ephesus. " I know thy works, and thy 
labour, and thy patience, and how thou canst not 
bear them that are evil : and thou hast tried them 
which say they are apostles, and are not, and hast 
found them liars: and hast borne, and hast 
patience, and for My Name s sake hast laboured, 
and hast not fainted." It would be difficult to 
draw a picture more nearly that of a model Church. 
What diligence and zeal in good works ; what 
patience in suffering ; what purity in discipline ; 
what zeal for orthodoxy ; and what unwearied 
perseverance in it all ! And what is best all for 
His Name s sake. And yet the Lord was not 
satisfied. " Nevertheless I have somewhat against 
thee, because thou hast left thy first love. Re- 


member therefore from whence thou art fallen, 
and repent, and do the first works ; or else I will 
come unto thee quickly, and remove thy candle 
stick out of her place, except thou repent." 

The Church had lost its first love. The 
tenderness and fervour of the first love, of the 
personal attachment to the Lord Jesus, was now 
lacking. The works were still being done, and that 
in His name, with the acknowledgment of Him as 
their Lord, but they were no longer the first works, 
in the spirit of the first love. He calls them to 
look back, and remember whence they were fallen, 
and repent, and do the first works. It is possible 
to work much and earnestly for Christ and His 
cause in a way which leaves nothing to be desired, 
as far as man can judge ; but there may be lacking 
that without which the works are as nothing in 
His sight that which He counts the greatest of 
all love, the love of a personal attachment to 
Christ. God is Love. Christ loved us and gave 
Himself. His love was a tender, holy giving of 
Himself, a personal friendship and fellowship. That 
love of His, cherished in the heart in daily close 
intercourse, responded to by a love that clings to 
Him, proved by His love pervading all our labour 
for others it is this makes our work acceptable. It 
was this first love and enthusiastic attachment to 
Christ gave the pentecostal Church its power. It 


was this pentecostal love out of which Christ calls 
them to remember that they were fallen, and to 
which, in repentance, they were to return. Nothing 
less can satisfy the heart of Him who loved us. 
Shall we not give it Him ? 

It is this pentecostal love to which we must 
return in our mission work. We saw how God 
made the Moravian Church the first Church of the 
Eeforrnation to take the pentecostal stand, and give 
itself wholly to bringing the gospel to every 
creature. And we saw that it was love a passionate, 
adoring contemplation of Christ s dying love, a 
passionate desire to make that love known, and, still 
more, to gratify that love by bringing to it the souls 
it had died to save that made that least of the 
Churches in this respect the greatest of all. As we 
mourn over the state of the Church, with all its un 
faithfulness to Christ and to the perishing souls of 
heathendom, let us, above all, penitently make con 
fession of this sin the loss of the first love. Let 
us remember how even Peter, after his fall out of 
his first love, could not be restored till the search 
ing question, " Lovest thou Me ? " had deeply 
wounded him, and he penitently, but confidently, 
had answered, " Thou knowest that I love Thee." 
And as we repent and mourn the past, let us wait 
before our Lord with the one prayer : Love, Lord ! it 
is Thy love we need. We know about it ; we have 


preached of it ; we have sought to find it ; but now 
we wait in humility and reverence and wonder for 
Thee, the Loving One, to shed it abroad in our 
hearts by the Holy Spirit. We look to Thee, at 
length, to enable us in its power to take the world 
so into our hearts that, like Thee, we only live 
and die that love may triumph over every human 


proposal 3 SEUrft of 

THE question has come to me very strongly 
whether it would not be possible, in view of 
all that was said at the Conference of the short 
coming of pastors in preaching and leading, of mem 
bers in taking an interest and giving and praying, to 
gather God s people unitedly to consider the greatness 
of the work to be done, the call to confession and 
repentance, the need of an entirely new standard of 
devotion throughout the Church, and the certainty 
that in answer to prayer God will open the windows 
of heaven and pour out His blessing. The Confer 
ence was indeed representative of the whole Church ; 
but it is to be feared that but a very small fraction 
will become acquainted with what was said, or profit 
by its instruction. The expression was used, " If 
this Conference and those whom it represents 
will do their duty" Would there be no possibility 
of bringing our representatives into contact with 
their large constituency, so that throughout it all 



the sense of unity and obligation, and renewed con 
secration and hope, might be wakened ? 

The first thought that came was whether some of 
the Committee, who had so enthusiastically laboured 
on behalf of the mission cause in the Conference, 
could not be got to devise and carry out some 
scheme by which the substance and spirit of the 
many earnest appeals made there might be brought 
to the notice of all the Churches. It was easy to 
see what difficulties there would be in the way. To 
be effective, it would almost need a new organisation, 
with a large machinery. 

But then I was reminded of a world-wide 
organisation, with all its machinery ready to hand. 
We have the Evangelical Alliance, and the Week of 
Prayer in the first week of January. Would it not 
be something wonderful and blessed if the whole 
Church could gather at her Lord s feet during a 
whole week, and devote herself to this one thing 
the extension of the kingdom through foreign 
missions ? There could be no grander opportunity 
for instruction as to the will of God and His 
promises ; the greatness of the work and its urgency ; 
the claim of Christ on the world and every creature 
in it as His inheritance, and on His people to be the 
willing messengers of His love. There is not a 
doubt that it would give an opportunity of enforc 
ing Christ s last command, and rousing the children 


of God to prayer and consecration such as it would 
be difficult to find in any other way. 

I have no access here where I write to a copy of 
the letter in which the missionary at Lodiana first 
made the proposal for a week of prayer. I would 
not wonder if it were found that he had in his view 
more especially foreign missions. But, even if this 
were not so, the circumstances appear to be such as 
would fully justify for one year the setting aside 
of other subjects, and giving the evangelising of 
fche world as the supreme end of the Church a 
prominence which it much needs and well deserves. 
It may be that in future it will be found that it is a 
help each year to give some special subject greater 
prominence. To take one year all the forms of 
Home Missions, another year National Kighteousness, 
another Our Youth, with all the interests of Home 
and School and College, may be a means of fixing 
attention, and wakening interest in greater measure 
than by keeping to a subject for each day. This is 
only by the way in regard to it I make no 

But in regard to the plan of giving the whole 
week of January 1902, I feel I must make bold to 
put in an earnest plea. The distance is too great, 
and the time when the programme must be sent 
out is too near, to admit of my seeking by private 
correspondence to ascertain what likelihood there is 


of the proposal being accepted. I can only lay my 
thoughts before the members of the Council of the 
Alliance, and any of the leaders in mission work 
who may feel interested in it. 

My appeal is simply the summing up of what 
this book contains. There are many pleas that 
may be urged. When the Student Volunteer Move 
ment announced its watchword, The Evangelisation 
of the World in this Generation, it met with a 
hearty response, and was unanimously adopted. 
This adoption of the watchword brings with it 
tremendous responsibility. We cannot raise the 
plea of ignorance. We cannot excuse ourselves by 
saying that we are doing our utmost. On behalf 
of the Church we have accepted the obligation, and 
our first duty is to seek to waken and guide the 
Church to obey her Lord s command. If there is 
one lesson that is taught by the Eeport of the 
Ecumenical Conference, it is this that one-third of 
the members of our Churches are giving nothing, 
one-third are giving very little, of the remaining 
third but a small portion is doing all it can. Here 
is the revelation of a terrible disobedience in a 
large portion of Christ s body, bringing guilt and 
judgment on the Church. Can no plan be devised, 
by united action, to gather as many as possible of 
God s children together to consider and resolve what 
can be done ? 


This is one plea. Here is another. Of the one 
thousand million of heathens and Mohammedans 
who are living without the knowledge of Christ, more 
than thirty million are dying every year, will die 
this year, into thick darkness. And that simply 
because the Church is unfaithful to her calling. Is 
it not time that we seek to waken every believer 
we can reach to realise the need, and in the power 
of Christ s compassion to give themselves to save 
some ? 

The Church herself is losing more than can be 
told by her unfaithfulness. Her spiritual life is 
enfeebled ; worldliness and selfishness get the upper 
hand in millions of her members ; the power of God s 
Spirit is withheld in her ministrations, and countless 
prayers remain unanswered because God is robbed 
of the devotion and service He claims. Would it 
not bring health and blessing to many if the Church 
would unite in presenting herself before God, with 
her members, with the one prayer that all who 
have sinned through ignorance or feeble-inindedness 
may be roused to begin the work that is waiting 
for them ? Such an awakening of true mission 
interest would be a beginning of the quickening of 
the spiritual life, and might greatly strengthen the 
desire for that quickening in larger measure. But 
how to get the Churches to act together, and the 
Church members to gather before God for instruc- 


tion and prayer ? One can hardly conceive of a 
more glorious opportunity than the Week of Prayer 
would afford. 

I cannot but think that our missionaries in the 
field would welcome the proposal, and be greatly 
strengthened by its carrying out. To feel that the 
whole Church was giving a week to spend with 
them before the throne of their Lord, in order to 
receive anew His instruction and equipment for the 
work, would be an inspiration. And it would be to 
the Native Churches an invaluable lesson as to our 
deep sense of the life we offer them being a life that 
comes from above, to be received and dispensed 
only as it is given in answer to prayer. They and 
we would feel how truly we are " one new man in 
Christ Jesus." And God, our God, would bless us. 

One plea more. The heart of our Lord Jesus 
goes out in tender love towards all these dying 
souls. And in love as tender towards all His 
redeemed, whom He asked that they should prove 
their love by satisfying His love, by winning for 
Him the lost whom He died to save. He longs to 
make us share fully His own love and the joy of 
seeing God glorified in the salvation of men. He 
longs for this. Our heart can form no conception 
of what He must feel as He sees the coldness and 
neglect of so many of those who are indeed His blood- 
bought property. Would it not be right for once 


to try and avail ourselves of the annual gathering 
at the beginning of a new year, and lead God s 
people to plead exclusively and intensely for this 
one blessing an awakening of tens of thousands of 
believers to see that to labour to bring the gospel 
without delay to every creature is the sacred duty 
and the highest privilege and blessedness of every 
Christian ? 

The new century calls us to it. Much has been 
said of the past having been a missionary century. 
We thank God for all that He has wrought in it 
through His people. But all admit that unless the 
Church begins to live and love, to give and pray, on 
a very different scale from what she has been doing, 
there is not the least prospect of the evangelisation 
of the world within this generation. The first year 
of the new century is passing. We have had time 
to consider and say whether there are the signs of 
a liberality and a devotion greater than heretofore. 
We have had the opportunity of calculating what is 
needed if the work is to be done. How can we 
consecrate the century more effectually to God than 
by beginning its second year with a grand muster 
of the whole army of God on earth to renew its 
vow : The whole earth for Christ Jesus ; His 
gospel for every creature ? 

A few words as to the carrying out of the 
scheme, should the Alliance feel at liberty to give 


the invitation. It will need much prayerful thought 
and effort if the whole Church is to be wakened up 
to take part in it intelligently and heartily, and if 
we are to seek to avail ourselves to the utmost of 
the blessing it might work. Arrangements will 
need to be made by which different Churches and 
societies could, as far as possible, co-operate. Even 
where there cannot be united meetings, men of 
missionary enthusiasm or of spiritual power in 
different Churches might be lent to each other. 
Each society will not only seek how it can gain 
most for itself, but how it can impart to others 
most of the blessings it may have received from 
God. In view of what was said at the Conference 
of the responsibility of pastors, and the very large 
degree in which the home interest in foreign 
missions depends upon them, they ought to be 
approached with suggestions for securing their aid. 
A special study of the missionary question, the 
preaching of a series of sermons before the 
Great Week, to prepare Christians for it, the 
stirring up to prayer beforehand, would be a 
blessing to pastor and people. All who have been 
working as evangelists might be asked for the one 
week to give up their ordinary gospel preaching, 
and to give their help in this combined effort to 
win Christians to take their part in winning the 
world for Christ. They will have their recompense 


in a new zeal in their helpers in the home work. 
And it will be seen that, for all those who have 
been gathered in to the Saviour during the Simul 
taneous Mission of the past year, there is nothing 
more helpful than to get them at the beginning 
of their Christian course thoroughly identified with 
the mission cause. 

There will be need, too, of a special literature. 
Many Christians are so ignorant of the facts of the 
case, of Scripture truth bearing on it, of the true spirit 
in which the work is to be done, of the need and the 
joy of self-sacrifice, of the power of prayer, both as 
power to pray and power to obtain, of the unspeak 
able joy which the love of Christ can give in this 
service, and the need of an entire consecration to 
the loving Saviour, that one could wish that a 
number of simple, pointed tracts might be prepared 
and brought into the hands of those who have 
hitherto been comparatively indifferent. Or if 
four or six men of spiritual power could each write 
a paper on some different aspect of the great ques 
tion, and these be issued as a little pamphlet, 
addressed to our more intelligent and interested 
Christians, this might prepare the way for their 
giving themselves to labour for the ingathering of a 
large harvest of new warm-hearted mission friends 
into the service of our King. 

The question naturally arises: Who is to care 


for all the correspondence and labour connected 
with preparing for such a great missionary cam 
paign ? I know not whether the Alliance, even if 
it consents to issue such invitation, would regard it 
desirable or possible to assume the leadership in 
such a matter. If not, might it not at least take 
the initiative in inviting a number of known 
leaders in mission work, and arranging with them 
for the appointment of a Committee of Management. 
If one or two men could be set apart by this body 
to circulate information, to waken interest, and to 
secure aid, local helpers would surely be every 
where forthcoming. 

The Students Volunteer Movement has hitherto 
couiined its work very much to the ingathering and 
training of those who are ready to go to the foreign 
field. I have sometimes wondered whether they would 
not find it an admirable training if they were to offer 
themselves to ministers to help in meetings for creat 
ing missionary interest. The complaint has been made 
that, however desirable, it is so difficult to secure a 
visit from a missionary for every congregation. A 
volunteer, full of enthusiasm, who has studied some 
part of the mission field, or better, two or three in 
company, testifying to what their Lord has done for 
them, and their surrender to His service, might in 
many cases supply the lack. I do not know 
whether they have yet taken up the home work for 


foreign missions into their programme. I cannot 
but think that it would be a blessing to themselves 
as well as to the Church. The chief question of 
the Missionary Problem is at this moment : How to 
get the Church quickened ? To aid in solving that 
question is the best work that can be done for 
foreign missions. Out of that quickened life the 
Holy Spirit s presence in the Church will come 
the answer to every other question. 

Extraordinary circumstances require extraordin 
ary measures. The discovery of an imminent 
danger justifies exceptional changes, and men 
willingly approve and submit to the inconvenience. 
The state of the Church, the need of the world, the 
command of Christ, appear to me to call for very 
special efforts. The urgency of the case is extreme. 
There is no time to be lost. Our Master wishes 
every human being without delay to know of His 
having come to the world to save him. Let not 
the enthusiasm of our watchword, In this Genera 
tion ! deceive us. It may make us content that 
meantime the thirty million a year who are passing 
away in darkness should not know Him. It may 
deceive us with the idea that it is certainly going 
to be done. But it is most certainly not going to 
be done if the Church remains on her present level. 
The one deep impression the Report of the Con 
ference leaves is that, unless pastors and members 


labour and pray with an entirely new devotion, the 
work cannot possibly be accomplished. It is so 
large, it is so difficult, it needs such an interposition 
of Divine power, that, unless the Church return to 
the pentecostal life of her first love, it cannot and 
will not be done. I say again, the urgency of the 
case is extreme. No sacrifice can be too great if 
we can only get the Church, or the more earnest 
part of it, to take time and wait unitedly before the 
Throne of God, to review her position, to confess 
her shortcoming, to claim God s promise of power, 
and to consecrate her all to His service. I cannot 
but think that the change in devoting the week 
exclusively to foreign missions would be acceptable 
to God and His people, and bring abundant 

As we gather, one great company throughout 
the world, and ask the Master to repeat to us the 
Great Commission, and breathe its power into our 
hearts; as our hearts open out in faith to the 
promise of His infinite power and unchanging 
presence with us ; as we yield ourselves in fresh 
obedience and consecration to the work of His love 
His blessing and His Spirit will be given us. I 
cannot but believe that many a one who has been 
labouring heartily in this blessed service will be 
brought near his blessed Lord, and fired with new 
zeal to lead on others who are lagging behind. 


And many a one who has been giving something, 
and praying or loving little, will be taught to see 
what the true secret is of partnership with Christ 
in this work. And many a one will hear a call to 
consider whether the Lord does not want his 
personal service in the field. Many a pastor will 
get a new insight into what he has really to train 
his people for, and how much, while labouring at 
home, he may do for the world at large. And I 
am confident that to many it may be made the 
beginning of a new revelation of what our Lord 
Jesus is and claims, and of the inexpressible 
blessedness of, like Him, only living to bring the 
world back to God. 

I leave the proposal in the hands of those who 
have the power to decide, either in the Evangelical 
Alliance Council, or among the friends of missions 
they may consult. Should there be good reasons for 
not making the change, I shall not regret having 
made the proposal. It may direct attention to a 
great need, and in God s good time bring forth fruit 
in a way we do not expect. I commit the thought 
to His gracious care. 

And may the day speedily come when His 
Church shall, in waiting on God, renew her youth, 
when the glory of the Lord shall be revealed, and 
all flesh shall see it together. 


Sunfcag, 5tfj Sanuarg, to Suntmg, 
12tlj Sanuaqj 

(These notes are given, not so much with a view to their being 
adopted, as to suggest to the readers of this the many 
various lines of thought which there are to be taken up.) 

Santrng, 5tij .Uanuarg. $ratee. $0aim cilb. U-43 
Praise for the glory of His kingdom in the earth for 
what He has wrought for the share He gives us 
in His workfor what He is doing and is going 
to do. 2 Chron. xx. 14-22. 

, 6tfj Sanuarg. Ejje OTorft anfc tfje 
The Work. Its extent. One thousand million heathens 

and Mohammedans. 2 Cor. ii. 16. Its difficulty. 

The power of Satan. Eph. vi. 12. Its urgency. 

The worth of a soul; thirty million a year dying. 
The Workers. The Church, the Body of Christ. Every 

member, without exception, redeemed to take part 

in that work. Phil. ii. 15, 16. 
Pray. For a vision of the need of the world, of the glory 

of Christ, of the calling of believers. For all mis 

sionaries, our representatives in the field. Col. iv. 



t{j Januarg. 8Hje Pofoer for tfje TOork 
tfje golg Spirit 

The Holy Spirit. All mission work is God s own work. 
1 Cor. xii. 6. The Holy Spirit the Mighty Power 
of God working in us. Eph. iii. 16, 17, 20. The 
Spirit given at Pentecost as the power to bring the 
gospel to every creature. John xv. 26, 27 ; Acts i. 8. 
All failure owing to the loss of this power. Gal. 
iii. 3. All real mission work, in giving, praying, 
working, only of value as the power of the Spirit 
is in it. Rom. xv. 16. God s promise of the Spirit 
meeting us, and our prayer for the Spirit meeting 
Him, the only hope for our missions. Acts iv. 31. 

Pray. For the power of the Spirit as the enthusiasm 
of Christ s presence and love in the Church, in 
missionary societies, in your own congregation, in 
your own life, with the one aim of witnessing to 
every human soul of Jesus. Luke xxiv. 47-49 ; 
Acts i. 8. 

, 8tij Januarg. f^timiliation ano (Confession 

Confession. Of the terrible failure of the Church to 
know and fulfil her mission. Of the lack of entire 
consecration to Christ s honour and kingdom. Of 
the lack of love and self-sacrifice in giving and 
praying. Hag. i. 1-11; Mai. iii. 10; Phil. ii. 21. 

Humiliation. The only path to restoration. Isa. Iviii. 1, 
2, 6, 7; Gen. xlii. 21. Pray for the Spirit to con 
vince of sin. 

dnuirsfcag, 9tfj Janttarg. Kfy Spirit of Supplication 

Prayer. Its place. The chief factor on man s side in 
doing God s work. The key to all heavenly blessing 
and power. Luke xi. 1 3 ; John xiv. 13,14; Eph. iii. 20. 


Its difficulty. It needs crucifixion of the flesh 
to strive and labour (agonise) (Rom. xv. 30; Col. 
iv. 12), to watch in prayer. It needs a spiritual 
mind to delight in fellowship with Christ, and to 
believe that our prayers will prevail. 

Its urgent necessity. More men and more money 
are needed ; but the need is greater of more prayer, 
such as ushered in Pentecost. Acts i. 14. 
Pray. That in this week of prayer God may give the spirit 
of prayer. And that there may be a great increase 
of secret, habitual, fervent, believing intercession for 
the power of the Spirit in our mission work. 

JFrfoaj, lOtfj Sanuarg. Consecration anU Serb tee 
Consecration. If confession has been real, if prayer has 
been honest, there must follow a new surrender. 
2 Chron. xv. 8-15. This implies a turning away 
from all sin, and from all shortcoming, to a life of 
entire obedience and devotion. 2 Cor. v. 15. 

It implies specially a very personal giving of one s 
self to the Lord Jesus and His love, to be by Him 
kept, and used, as His own property and possession. 
2 Tim. ii. 21 ; Tit. ii. 14. Everything depends on 
this : the missionary problem is a personal one. 
Service. It implies that we take up the service of Christ 
in seeking souls for Him. Isa. liii. 10. In caring 
for missions by interest, and giving, and praying, 
and fellowship with others. And also in making 
Him known to those in whose midst we live. 

, Utfj 3fanuat2 tfaitjj antJ itg 

Faith. The power in man that corresponds to the power 
of God. Matt. xix. 26; Mark ix. 23. It is the 


power that leads to prayer, grows strong in prayer, 
and prevails in prayer. Mark xi. 24. It is the 
power that overcomes the world, because Christ 
has overcome it, and faith lives in union with Him. 
John xvi. 33; 1 John v. 4, 5. 

Missions have no foundation or law but in God s 
purpose, God s promise, God s power. These Divine 
possibilities are the food of faith, and call every 
mission friend to this one thing to be strong in 
faith, giving glory to God. Rom. iv. 20, 21. 
Pray. That this week may lead to a deep revelation of 
God s readiness and power to fulfil His promises to 
His people, and a great quickening of true faith 
in every mission worker and helper at home and 

, I2tlj Samiarg. &fje ILofce of 

Its triumph in every human heart our aim. Phil. ii. 13. 
Its possession our only power. 2 Cor. v. 14. 

" Get this burning thought of personal love for the 
Saviour who redeemed me into the hearts of all CJiris- 
tians, and you have the most powerful incentive that can 
be for missionary effort of every kind. 

" Oh ! if we could make this problem a. personal one, 
if we could Jill the hearts of the people with a personal 
love for the Saviour who died for them, the indifference 
of Christendom would disappear, and the kingdom of 
Christ would appear" 




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" Six weeks ago I brought ANDREW MURRAY S book before ray 
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" I fervently trust that every Minister will read it, for he 
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" I hope that MR. MURRAY S heart- searching book may be 
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" I am sure that the wide diffusion of the book would be an 
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" What shall I do to make it known 

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